Philosophical Counselling as a Tool to Enhance Social Wellbeing

Book of Abstracts

13th INTERNATIONAL CONFERENCE ON PHILOSOPHICAL PRACTICE:

PHILOSOPHICAL PRACTICE AS A PROFESSION AND A NEW PARADIGM IN PHILOSOPHY

Belgrade, 15–18 August 2014

Conference organisa on

SERBIAN PHILOSOPHICAL PRACTITIONERS’ ASSOCIATIONCENTRE FOR ADVANCED STUDIES, University of Rijeka

ETHICS STUDY GROUP, Belgrade

in collabora on with

MUNICIPALITY STARI GRAD, BelgradePAROBROD CULTURAL CENTRE, Belgrade

MINISTRY OF EDUCATION, SCIENCE AND TECHNOLOGICAL DEVELOPMENT

OF THE REPUBLIC OF SERBIA

INSTITUTE FOR PHILOSOPHY AND SOCIAL THEORYUniversity of Belgrade

FACULTY FOR MEDIA AND COMMUNICATION

Singidunum University

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Book of Abstracts



15–18 August, Belgrade, 2014

EditorEditorAleksandar Fa ćAleksandar Fa ć

Book of AbstractsBook of Abstracts1313thth Interna onal Conference on Philosophical Prac ce: Interna onal Conference on Philosophical Prac ce:

Philosophical Prac ce as a Profession Philosophical Prac ce as a Profession and a New Paradigm in Philosophyand a New Paradigm in Philosophy

15–18 August, Belgrade, 201415–18 August, Belgrade, 2014

PublisherPublisherIns tute for Philosophy and Social TheoryIns tute for Philosophy and Social Theory

University of BelgradeUniversity of Belgradewww.ifdt.bg.ac.rswww.ifdt.bg.ac.rs

For the PublisherFor the PublisherPetar BojanićPetar Bojanić

Design and layoutDesign and layoutDanilo JovanovićDanilo Jovanović

Number of copies: 300Number of copies: 300

PrintPrintNS Mala knjiga+, Novi SadNS Mala knjiga+, Novi Sad

PlacePlaceBelgrade, 2014Belgrade, 2014

ISBN 978-86-82417-71-2ISBN 978-86-82417-71-2

CIP - Каталогизација у публикацији Народне библиотеке Србије, БеоградCIP - Каталогизација у публикацији Народне библиотеке Србије, Београд1(048)1(048)

INTERNATIONAL Conference on Philosophical Prac ce Philosophical Prac ce as a INTERNATIONAL Conference on Philosophical Prac ce Philosophical Prac ce as a Profession and a New Paradigm in Philosophy (13 ; 2014 ; Belgrade)Profession and a New Paradigm in Philosophy (13 ; 2014 ; Belgrade) Book of Abstracts / 13th Interna onal Conference on Philosophical Prac ce: Book of Abstracts / 13th Interna onal Conference on Philosophical Prac ce: Philosophical Prac ce as a Profession and a New Paradigm in Philosophy, 15-18 Philosophical Prac ce as a Profession and a New Paradigm in Philosophy, 15-18 August, Belgrade, 2014 ; [editor Aleksandar Fa ć]. - Belgrade : Ins tute for Philosophy August, Belgrade, 2014 ; [editor Aleksandar Fa ć]. - Belgrade : Ins tute for Philosophy and Social Theory, 2013 (Novi Sad : Mala knjiga+). - 92 str. : ilustr. ; 30 cmand Social Theory, 2013 (Novi Sad : Mala knjiga+). - 92 str. : ilustr. ; 30 cm

Tiraž 300.Tiraž 300.

ISBN 978-86-82417-71-2ISBN 978-86-82417-71-2

COBISS.SR-ID 208899084COBISS.SR-ID 208899084

Portrait of Ksenija Atanasijević (1894-1981), Serbian philosopher and professor. She Portrait of Ksenija Atanasijević (1894-1981), Serbian philosopher and professor. She was the fi rst woman who earned a PhD from University of Belgrade and also the fi rst was the fi rst woman who earned a PhD from University of Belgrade and also the fi rst woman professor appointed to a Philosophy Department in Serbia.woman professor appointed to a Philosophy Department in Serbia.

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PrefacePreface

Philosophical prac ce is gradually becoming an established philosophical profession with an Philosophical prac ce is gradually becoming an established philosophical profession with an increasing amount of clients such as organisa ons, government or individuals. Whilst retaining the increasing amount of clients such as organisa ons, government or individuals. Whilst retaining the philosophical curiosity faced with the perennial ques ons of life, meaning and values, philosophical philosophical curiosity faced with the perennial ques ons of life, meaning and values, philosophical prac ce seeks to make the philosophy of any school, conceptual background or methodological prac ce seeks to make the philosophy of any school, conceptual background or methodological focus as prac cal as any discipline can become: it seeks to use philosophy to foster the quality and focus as prac cal as any discipline can become: it seeks to use philosophy to foster the quality and transparency of the meaning of life, both organisa onal (or corporate) and individual. The community transparency of the meaning of life, both organisa onal (or corporate) and individual. The community of philosophical prac oners has grown to an impressive group of philosophers ranging from the of philosophical prac oners has grown to an impressive group of philosophers ranging from the so-called philosophical ‘generalists’ to specialists from varied fi elds as philosophy of language on the so-called philosophical ‘generalists’ to specialists from varied fi elds as philosophy of language on the one hand and tradi onal metaphysics, on the other engaged in consulta ons, advice of organiza ons one hand and tradi onal metaphysics, on the other engaged in consulta ons, advice of organiza ons or facilita ng Socra c group dialogue. The common denominator of all these philosophers’ work is or facilita ng Socra c group dialogue. The common denominator of all these philosophers’ work is their quest to allow the wisdom, experience and conceptual rigour that characterise philosophy to their quest to allow the wisdom, experience and conceptual rigour that characterise philosophy to bear upon the solu on of everyday individual or organisa onal problems, dilemmas and issues.bear upon the solu on of everyday individual or organisa onal problems, dilemmas and issues.

Apart from becoming a profession, philosophical prac ce is genera ng another impact, which Apart from becoming a profession, philosophical prac ce is genera ng another impact, which has not been suffi ciently addressed so far. It is impac ng the mainstream academic philosophy in has not been suffi ciently addressed so far. It is impac ng the mainstream academic philosophy in ways that need to be cri cally explored so that the interac on of philosophical prac ce and the ways that need to be cri cally explored so that the interac on of philosophical prac ce and the philosophy limited to teaching and research is made frui ul. Namely, philosophical prac ce is philosophy limited to teaching and research is made frui ul. Namely, philosophical prac ce is opening en rely new areas and themes of philosophical insight that require novel methods and new opening en rely new areas and themes of philosophical insight that require novel methods and new resources to be invested in the tradi onal philosophical explora on of the actual pre-requisites, resources to be invested in the tradi onal philosophical explora on of the actual pre-requisites, contexts and consequences of the applica on of philosophy to everyday life. This is an exci ng area contexts and consequences of the applica on of philosophy to everyday life. This is an exci ng area of research which promises to emancipate some aspects of tradi onal academic philosophy from of research which promises to emancipate some aspects of tradi onal academic philosophy from its main problem these days: its removed posi on from the public and the everyday concerns of its main problem these days: its removed posi on from the public and the everyday concerns of ordinary people. At the same me, philosophical prac ce is establishing itself as a genuine discipline ordinary people. At the same me, philosophical prac ce is establishing itself as a genuine discipline of academic philosophy, as the prac cal applica on of philosophy leads, as in all areas of philosophical of academic philosophy, as the prac cal applica on of philosophy leads, as in all areas of philosophical life, to the opening of new philosophical ques ons. Philosophical prac ce is thus both a profession life, to the opening of new philosophical ques ons. Philosophical prac ce is thus both a profession and a philosophical issue in itself. This is so much the case that the impact of the lessons learned in and a philosophical issue in itself. This is so much the case that the impact of the lessons learned in philosophical prac ce deserves the name of a new discipline of research and teaching philosophy philosophical prac ce deserves the name of a new discipline of research and teaching philosophy itself.itself.

The aim of the 13th Interna onal Conference of Philosophical Prac oners is to bring together, The aim of the 13th Interna onal Conference of Philosophical Prac oners is to bring together, in a highly inclusive way, philosophical prac oners from around the world and generate a series of in a highly inclusive way, philosophical prac oners from around the world and generate a series of sessions which will show the public what philosophical prac ce is and how it is growing into both sessions which will show the public what philosophical prac ce is and how it is growing into both a profession and a new philosophical discipline. Demonstra ons prevail. However, the conference a profession and a new philosophical discipline. Demonstra ons prevail. However, the conference also provides accredited master classes for philosophical prac oners, opportuni es for exchange also provides accredited master classes for philosophical prac oners, opportuni es for exchange of experience among prac oners, lessons for students or lay public, and free consulta ons by of experience among prac oners, lessons for students or lay public, and free consulta ons by prac oners from all over the world.prac oners from all over the world.

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Conference Organisa on BoardConference Organisa on Board

Constan nos AthanasopoulosConstan nos Athanasopoulos, PhD, FHEA, Research Affi liate, Department of Philosophy, OU (UK); , PhD, FHEA, Research Affi liate, Department of Philosophy, OU (UK); President of the Hellenic Society for Philosophical Prac ce (Greece)President of the Hellenic Society for Philosophical Prac ce (Greece)

Oscar Brenifi erOscar Brenifi er, Chairman, Ins tut de Pra ques Philosophiques (France), Chairman, Ins tut de Pra ques Philosophiques (France)

Viktoria ChernenkoViktoria Chernenko, Philosophical Prac oner, member of Ins tut de Pra ques Philosophiques , Philosophical Prac oner, member of Ins tut de Pra ques Philosophiques (Russia)(Russia)

Guido Giacomo Ga aiGuido Giacomo Ga ai, Philosophical Counselor, member of Ins tut de Pra ques Philosophiques , Philosophical Counselor, member of Ins tut de Pra ques Philosophiques (Poland)(Poland)

Ora GruengardOra Gruengard, PhD, Philosophical Prac oner; Senior Lecturer, Shenkar College Shenkar College , PhD, Philosophical Prac oner; Senior Lecturer, Shenkar College Shenkar College of Engineering and Design (Israel)of Engineering and Design (Israel)

Peter HartelohPeter Harteloh, PhD, Philosophical Prac oner, Erasmus Ins tute of Philosophical Prac ce. , PhD, Philosophical Prac oner, Erasmus Ins tute of Philosophical Prac ce. Ro erdam (The Netherlands)Ro erdam (The Netherlands)

Lou Marinoff Lou Marinoff , Professor & Chair, Department of Philosophy, The City College of New York (USA); Professor & Chair, Department of Philosophy, The City College of New York (USA); President, APPA―American Philosophical Prac oners Associa onPresident, APPA―American Philosophical Prac oners Associa on

José Barrientos RastrojoJosé Barrientos Rastrojo, Professor of Philosophy, University of Seville (Spain)Professor of Philosophy, University of Seville (Spain)

Young E. RheeYoung E. Rhee, Professor, Department of Humani es Therapy, Humani es Ins tute, Kangwon Professor, Department of Humani es Therapy, Humani es Ins tute, Kangwon Na onal University (Korea)Na onal University (Korea)

Detlef StaudeDetlef Staude, Philosophical Prac oner, President of Network for Prac cal Philosophizing Philosophical Prac oner, President of Network for Prac cal Philosophizing (Switzerland)(Switzerland)

Aleksandar Fa ćAleksandar Fa ć, Research Professor, Ins tute for Philosophy and Social Theory,, Research Professor, Ins tute for Philosophy and Social Theory,University of Belgrade (organiser, Serbia)University of Belgrade (organiser, Serbia)

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Conference ProgrammeConference Programme

15 August 201415 August 20149.00-9.30: Registra on9.00-9.30: Registra on9.30-10.00: Welcome addresses (Professor Petar Bojanić, Director of the Ins tute for 9.30-10.00: Welcome addresses (Professor Petar Bojanić, Director of the Ins tute for Philosophy and Social Theory, University of Belgrade); Professor Nada Popović–Perišić, Dean Philosophy and Social Theory, University of Belgrade); Professor Nada Popović–Perišić, Dean of the Faculty for Media and Communica on) (Lecture hall 8, 4of the Faculty for Media and Communica on) (Lecture hall 8, 4thth fl oor). fl oor).10.00-11.30: Plenary: Introductory lecture, Lou Marinoff (USA) 10.00-11.30: Plenary: Introductory lecture, Lou Marinoff (USA) (Lecture hall 8, 4(Lecture hall 8, 4thth fl oor). fl oor). Chaired by Vaughna Feary (USA).Chaired by Vaughna Feary (USA).

12.00-13.30: Presenta ons:12.00-13.30: Presenta ons:Session 1 (1.5 hour)Session 1 (1.5 hour): Chair: Detlef Staude (Switzerland). 1. Peter Harteloh (Netherlands): : Chair: Detlef Staude (Switzerland). 1. Peter Harteloh (Netherlands): Philosophical prac ce as a new paradigm in philosophy; 2. Audrey Gers (France): The Philosophical prac ce as a new paradigm in philosophy; 2. Audrey Gers (France): The preacher—Teaching and learning (Lecture room 8a, 4preacher—Teaching and learning (Lecture room 8a, 4thth fl oor). fl oor).Sesssion 2 (1.5 hour)Sesssion 2 (1.5 hour): Chair: Jose Barrientos Rastrojo (Spain). 1. Minke Tromp (Netherlands): : Chair: Jose Barrientos Rastrojo (Spain). 1. Minke Tromp (Netherlands): Polimorphous ra onality and philosophical prac ce—Philosophy as working on and with Polimorphous ra onality and philosophical prac ce—Philosophy as working on and with polymorphous ra onali es; 2. Antonio Sandu and Ana Caras (Romania): Using apprecia ve polymorphous ra onali es; 2. Antonio Sandu and Ana Caras (Romania): Using apprecia ve inquiry in the construc on of codes of ethics (Lecture room 7, 4inquiry in the construc on of codes of ethics (Lecture room 7, 4thth fl oor). fl oor).Session 3 (1.5 hour)Session 3 (1.5 hour): Chair: Oscar Brenifi er (France). 1. Luisa de Paula (Italy): Out of the : Chair: Oscar Brenifi er (France). 1. Luisa de Paula (Italy): Out of the shadow—Philosophical prac ce as a laboratory of gender iden ty; 2. Dena Hurst (USA): shadow—Philosophical prac ce as a laboratory of gender iden ty; 2. Dena Hurst (USA): Woman as healer (Lecture room 1, 1Woman as healer (Lecture room 1, 1stst fl oor). fl oor).Session 4 (1.5 hour)Session 4 (1.5 hour): Chair: Will Heutz (Netherlands). 1. Vaughn J. Fayle (Italy): The new role : Chair: Will Heutz (Netherlands). 1. Vaughn J. Fayle (Italy): The new role of the seminary philosopher as a philosophical prac oner; 2. Ibanga B. Ikpe (Botswana): of the seminary philosopher as a philosophical prac oner; 2. Ibanga B. Ikpe (Botswana): Philosophical therapy and the insanity of war (Lecture room 3, 1Philosophical therapy and the insanity of war (Lecture room 3, 1stst fl oor). fl oor). 15:00-17.00: Plenary: Debate on Diagnosis in Philosophical Prac ce15:00-17.00: Plenary: Debate on Diagnosis in Philosophical Prac ce (moderator Aleksandar (moderator Aleksandar Fa ć) (Lecture hall 8, 4Fa ć) (Lecture hall 8, 4thth fl oor). fl oor).

17.30-19.00: Presenta ons:17.30-19.00: Presenta ons:Session 1 (1.5 hour)Session 1 (1.5 hour): Chair: Dimitrios Dentsoras (Canada). Ora Gruengard (Israel): Philosophical : Chair: Dimitrios Dentsoras (Canada). Ora Gruengard (Israel): Philosophical and cultural pluralism; 2. Jose Barrientos Rastrojo (Spain): PRT (Prac cing–Reseearching–and cultural pluralism; 2. Jose Barrientos Rastrojo (Spain): PRT (Prac cing–Reseearching–Training)—A standard for Spain and Iberoamerica (Lecture room 8a, 4Training)—A standard for Spain and Iberoamerica (Lecture room 8a, 4thth fl oor). fl oor).Session 2 (1.5 hour):Session 2 (1.5 hour): Chair: Jörn Kroll (USA). 1. Lydia Amir (Israel): Ra onality and truth in Chair: Jörn Kroll (USA). 1. Lydia Amir (Israel): Ra onality and truth in philosophy and its prac ce; 2. Roxana Kreimer (Argen na): Philosophy and philosophical philosophy and its prac ce; 2. Roxana Kreimer (Argen na): Philosophy and philosophical prac ce from a stand up point of view (Lecture room 7, 4prac ce from a stand up point of view (Lecture room 7, 4thth fl oor). fl oor).Session 3 (1.5 hour)Session 3 (1.5 hour): Chair: Gerardo Primero (Argen na). 1. Tetsuya Kono, Yohsuke Tsuchiya : Chair: Gerardo Primero (Argen na). 1. Tetsuya Kono, Yohsuke Tsuchiya and Mai Miyata (Japan): Evalua ng philosophical dialogue; 2. Helen Douglas (South Africa): and Mai Miyata (Japan): Evalua ng philosophical dialogue; 2. Helen Douglas (South Africa): Giving birth to Derrida’s mother—Philosophical prac ce at the end of philosophy (Lecture Giving birth to Derrida’s mother—Philosophical prac ce at the end of philosophy (Lecture room 1,1room 1,1stst fl oor). fl oor).Session 4 (1.5 hour)Session 4 (1.5 hour): Chair: Michael Noah Weiss (Norway). 1. Bernt Österman (Finland): : Chair: Michael Noah Weiss (Norway). 1. Bernt Österman (Finland): Philosophising and neo–Socra c dialogue; 2. Finn Thorbjørn Hansen (Denmark): In the Philosophising and neo–Socra c dialogue; 2. Finn Thorbjørn Hansen (Denmark): In the beginning was the deed—How philosophical prac ce can become an important element both beginning was the deed—How philosophical prac ce can become an important element both in the phenomenological–oriented ac on research and crea ve and innova ve university in the phenomenological–oriented ac on research and crea ve and innova ve university pedagogy (Lecture room 3, 1pedagogy (Lecture room 3, 1stst fl oor). fl oor).

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16 August 201416 August 20149.00-11.00: Masterclasses:9.00-11.00: Masterclasses:1. Anders Lindseth (Norway): The beginnings of philosophical prac ce. Chaired by Viktoria 1. Anders Lindseth (Norway): The beginnings of philosophical prac ce. Chaired by Viktoria Chernyenko (Russia) (Lecture room 7, 4Chernyenko (Russia) (Lecture room 7, 4thth fl oor). fl oor).2. Detlef Staude (Switzerland): Everyone’s peculiar way of philosophical prac ce. Chaired by 2. Detlef Staude (Switzerland): Everyone’s peculiar way of philosophical prac ce. Chaired by Helen Douglas (South Africa) (Lecture room 8a, 4Helen Douglas (South Africa) (Lecture room 8a, 4thth fl oor). fl oor).3. José Eustáquio Moreira de Carvalho (Brasil): Philosophical prac ce and overindebtedness. 3. José Eustáquio Moreira de Carvalho (Brasil): Philosophical prac ce and overindebtedness. Chaired by Roxana Kreimer (Argen na). (Lecture room 1, 1Chaired by Roxana Kreimer (Argen na). (Lecture room 1, 1stst fl oor). fl oor).11.30-13.30: Plenary: Debate on philosophical prac ce in the East and in the West 11.30-13.30: Plenary: Debate on philosophical prac ce in the East and in the West (moderator Peter Harteloh) (Lecture hall 8, 4(moderator Peter Harteloh) (Lecture hall 8, 4thth fl oor). fl oor).

15.00-16.30: Presenta ons:15.00-16.30: Presenta ons:Session 1 (1.5 hour)Session 1 (1.5 hour): Chair: Ora Gruengard (Israel). 1. Vaughna Feary (USA): Spirituality : Chair: Ora Gruengard (Israel). 1. Vaughna Feary (USA): Spirituality and philosophical prac ce—Group counseling with clients in crisis; 2. Young E. Rhee: Does and philosophical prac ce—Group counseling with clients in crisis; 2. Young E. Rhee: Does philosophical prac ce need diagnosis? (Lecture hall 8, 4philosophical prac ce need diagnosis? (Lecture hall 8, 4thth fl oor). fl oor).Session 2 (1.5 hour)Session 2 (1.5 hour): Chair: Maria : Chair: Maria João João Neves (Portugal). 1. Dimitrios Dentsoras Neves (Portugal). 1. Dimitrios Dentsoras (Canada): Two concep ons of happiness―Flourishing and feeling happy; Andrzej Kapusta (Canada): Two concep ons of happiness―Flourishing and feeling happy; Andrzej Kapusta (Poland):Philosophical prac ce—Between philosophy of health and personalized educa on (Poland):Philosophical prac ce—Between philosophy of health and personalized educa on (Lecture room 8a, 4(Lecture room 8a, 4thth fl oor). fl oor).Session 3 (1.5 hour)Session 3 (1.5 hour): Chair: Luisa de Paula (Italy). 1. Sergey Borisov (Russia): The project : Chair: Luisa de Paula (Italy). 1. Sergey Borisov (Russia): The project of Faculty of Prac cal Philosophy for a pedagogical university; 2. Donata Romizi (Austria): of Faculty of Prac cal Philosophy for a pedagogical university; 2. Donata Romizi (Austria): Philosophical prac ce in the secondary school—changing the way of teaching philosophy Philosophical prac ce in the secondary school—changing the way of teaching philosophy (Lecture room 7, 4(Lecture room 7, 4thth fl oor). fl oor).Session 4 (1.5 hour)Session 4 (1.5 hour): Chair: Ivana Zagorac (Croa a). 1. Jörn Kroll (USA): Hegel’s logic of : Chair: Ivana Zagorac (Croa a). 1. Jörn Kroll (USA): Hegel’s logic of transforma on—Personal, interpersonal and socio-poli cal dynamics; 2. Eckart Ruschmann transforma on—Personal, interpersonal and socio-poli cal dynamics; 2. Eckart Ruschmann (Austria): Metaphysical concepts of lay philosophers (Lecture room 3, 1(Austria): Metaphysical concepts of lay philosophers (Lecture room 3, 1stst fl oor). fl oor).

17.00-18.30: Presenta ons:17.00-18.30: Presenta ons:Session 1 (1.5 hour): Session 1 (1.5 hour): Chair: Dena Hurst (USA).Chair: Dena Hurst (USA). 1. José Barrientos Rastrojo (Spain): Philosophical 1. José Barrientos Rastrojo (Spain): Philosophical prac ce based on experience as opposed to an analy c philosophical prac ce; 2. Jon Borowicz prac ce based on experience as opposed to an analy c philosophical prac ce; 2. Jon Borowicz (USA): Treading the boundary of public and private (Lecture hall 8, 4(USA): Treading the boundary of public and private (Lecture hall 8, 4thth fl oor). fl oor).Session 2 (1.5 hour)Session 2 (1.5 hour): Chair: Finn Thorbjørn Hansen (Denmark). 1. Thomas Steinforth (Germany): : Chair: Finn Thorbjørn Hansen (Denmark). 1. Thomas Steinforth (Germany): Philosophical prac ce and the truth of desire; 2. Michael Picard (Canada): But is it philosophy? Philosophical prac ce and the truth of desire; 2. Michael Picard (Canada): But is it philosophy? Cafe philosophy and the social coordina on of inquiry (Lecture room 7, 4Cafe philosophy and the social coordina on of inquiry (Lecture room 7, 4thth fl oor). fl oor).Session 3 (1.5 hour):Session 3 (1.5 hour): Chair: Andrzej Kapusta (Poland). 1. Gerardo Primero (Argen na): Chair: Andrzej Kapusta (Poland). 1. Gerardo Primero (Argen na): The dialogue between philosophy and psychology; 2. Ioannis S. Christodoulou (Cyprus): The dialogue between philosophy and psychology; 2. Ioannis S. Christodoulou (Cyprus): Philosophy – The elixir of health (Lecture room 8a, 4Philosophy – The elixir of health (Lecture room 8a, 4thth fl oor). fl oor).Session 4 (1.5 hour)Session 4 (1.5 hour): Chair: Minke Tromp (Netherlands). 1. Leonid Dzhorzhovich Petryakov : Chair: Minke Tromp (Netherlands). 1. Leonid Dzhorzhovich Petryakov (Russia): Philosophical discourse against the marke ng of illusions; 2. Oriana Brücker (Russia): Philosophical discourse against the marke ng of illusions; 2. Oriana Brücker (Switzerland): Prac cing philosophy in the working place—Between u litarianism and shared (Switzerland): Prac cing philosophy in the working place—Between u litarianism and shared metaphysics (Lecture room 3, 1metaphysics (Lecture room 3, 1stst fl oor). fl oor).18.30:18.30: Assembly of all par cipants to go the Ins tu on of Parobrod Cultural Centre for Assembly of all par cipants to go the Ins tu on of Parobrod Cultural Centre for philosophical cabaret performance.philosophical cabaret performance.19.00-20.15: Philosophical cabaret performance by Barbara U. Jones (USA), 19.00-20.15: Philosophical cabaret performance by Barbara U. Jones (USA), Parobrod Parobrod Cultural Centre.Cultural Centre.

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17 August 201417 August 20149.00-11.00: Plenary: Debate on Ra onality and Experience in Philosophical Prac ce 9.00-11.00: Plenary: Debate on Ra onality and Experience in Philosophical Prac ce (moderated by Ora Gruengard) (Lecture hall 8, 4(moderated by Ora Gruengard) (Lecture hall 8, 4thth fl oor). fl oor).

11.30-13.30: Masterclasses:11.30-13.30: Masterclasses:1. Lou Marinoff and Vaughna Feary (USA): Philosophical Counseling. Chaired by Barbara U. 1. Lou Marinoff and Vaughna Feary (USA): Philosophical Counseling. Chaired by Barbara U. Jones (USA) (Lecture hall 8, 4Jones (USA) (Lecture hall 8, 4thth fl oor). fl oor).2. Oscar Brenifi er (France): Philosophy as a prac ce. Chaired by Audrey Gers (France) (Lecture 2. Oscar Brenifi er (France): Philosophy as a prac ce. Chaired by Audrey Gers (France) (Lecture room 8a, 4room 8a, 4thth fl oor). fl oor).3. Will Heutz (Netherlands): 30 years of experience as a philosophical prac oner. Chaired 3. Will Heutz (Netherlands): 30 years of experience as a philosophical prac oner. Chaired by Detlef Staude (Switzerland) (Lecture room 7, 4by Detlef Staude (Switzerland) (Lecture room 7, 4thth fl oor). fl oor). 15.00-16.30: Plenary: 15.00-16.30: Plenary: Ran Lahav (USA) lecture: Philosophical prac ce—Quo Vadis? Chaired Ran Lahav (USA) lecture: Philosophical prac ce—Quo Vadis? Chaired by Lydia Amir (Israel) (Lecture hall 8, 4by Lydia Amir (Israel) (Lecture hall 8, 4thth fl oor). fl oor).

17.00-19.00: Workshops17.00-19.00: WorkshopsSession 1 (2 hours):Session 1 (2 hours): Peter Harteloh (Netherlands): A framework for diagnosis in philosophical Peter Harteloh (Netherlands): A framework for diagnosis in philosophical counseling. Chaired by José Eustáquio Moreira de Carvalho (Brasil) (Lecture room 8a, 4counseling. Chaired by José Eustáquio Moreira de Carvalho (Brasil) (Lecture room 8a, 4thth fl oor).fl oor).Session 2 (2 hours)Session 2 (2 hours): Willi Fillinger (Switzerland): Philosophical prac ce and my life experience. : Willi Fillinger (Switzerland): Philosophical prac ce and my life experience. Chaired by Eckart Ruschmann (Austria) (Lecture room 7, 4Chaired by Eckart Ruschmann (Austria) (Lecture room 7, 4thth fl oor). fl oor).Session 3 (2 hours)Session 3 (2 hours): Viktoria Chernyenko (Russia): Philosophical prac ce—A way to know : Viktoria Chernyenko (Russia): Philosophical prac ce—A way to know yourself through your arguments. Chaired by Ioannis S. Christodoulou (Cyprus) (Lecture yourself through your arguments. Chaired by Ioannis S. Christodoulou (Cyprus) (Lecture room 1, 1room 1, 1stst fl oor). fl oor).Session 4 (2 hours)Session 4 (2 hours): Minke Tromp (Netherlands): Selling skills for philoso phers: Minke Tromp (Netherlands): Selling skills for philoso phers. . Chaired by Chaired by Young E. Rhee (Korea)Young E. Rhee (Korea) (Lecture room 3, 1(Lecture room 3, 1stst fl oor). fl oor).

18 August 201418 August 20149.00-11.00: Workshops:9.00-11.00: Workshops:Session 1 (2 hours):Session 1 (2 hours): Mike Roth (Switzerland): Tony and Phil–Yalom’s literary vision of a co– Mike Roth (Switzerland): Tony and Phil–Yalom’s literary vision of a co–opera on in the Schopenhauer–cure. Chaired by Willi Fillinger (Switzerland) (Lecture hall 9, opera on in the Schopenhauer–cure. Chaired by Willi Fillinger (Switzerland) (Lecture hall 9, 5thth fl oor). fl oor).Session 2 (2 hours):Session 2 (2 hours): Zoran Kojčić (Croa a): Mobile philosophy. Chaired by Sergey Borisov Zoran Kojčić (Croa a): Mobile philosophy. Chaired by Sergey Borisov (Russia) (Lecture room 8a, 4(Russia) (Lecture room 8a, 4thth fl oor). fl oor).Session 3 (2 hours):Session 3 (2 hours): Bruno Ćurko (Croa a): The “Game of defi ning”. Chaired by Oriana Bruno Ćurko (Croa a): The “Game of defi ning”. Chaired by Oriana Brücker (Switzerland) (Lecture room 3, 1Brücker (Switzerland) (Lecture room 3, 1stst fl oor). fl oor).Session 4 (2 hours):Session 4 (2 hours): Miloš Jeremić (Serbia): Hermeneu cs with children. Chaired by Beatrice Miloš Jeremić (Serbia): Hermeneu cs with children. Chaired by Beatrice Popescu (Romania) (Lecture room 1, 1Popescu (Romania) (Lecture room 1, 1stst fl oor). fl oor).Session 5 (2 hours)Session 5 (2 hours): Michael Noah Weiss (Norway): Daimonion―A workshop on guided : Michael Noah Weiss (Norway): Daimonion―A workshop on guided imagery and Socrates’ inner voice. Chaired by Thomas Steinforth (Germany) (Lecture room imagery and Socrates’ inner voice. Chaired by Thomas Steinforth (Germany) (Lecture room 7, 47, 4thth fl oor). fl oor).

11.30-13.00: Presenta ons and workshop:11.30-13.00: Presenta ons and workshop:Session 1 (1.5 hour)Session 1 (1.5 hour): Chair: Antonio Sandu (Romania). 1. Takako Ijiri and Tetsuya Kono (Japan): : Chair: Antonio Sandu (Romania). 1. Takako Ijiri and Tetsuya Kono (Japan): Philosophical prac ce for high school students a er the Great East Japan Earthquake on Philosophical prac ce for high school students a er the Great East Japan Earthquake on March 11March 11thth 2011; 2. Igor Nevvazhay (Russia): Legal philosophy as a prospect of philosophical 2011; 2. Igor Nevvazhay (Russia): Legal philosophy as a prospect of philosophical prac ce (Lecture hall 9, 5prac ce (Lecture hall 9, 5thth fl oor). fl oor).

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Session 2 (1.5 hour):Session 2 (1.5 hour): Chair: Vaughn J. Fayle (Italy). 1. Rastko Jovanov (Serbia): Hegel on Chair: Vaughn J. Fayle (Italy). 1. Rastko Jovanov (Serbia): Hegel on the therapeu c dimensions of state and philosophy; 2. Maria the therapeu c dimensions of state and philosophy; 2. Maria João João Neves (Portugal): The Neves (Portugal): The phenomenology of dreams in philosophical prac ce (Lecture room 8a, 4phenomenology of dreams in philosophical prac ce (Lecture room 8a, 4thth fl oor). fl oor).Session 3 (1.5 hour):Session 3 (1.5 hour): Chair: Ibanga Ikpe (Botswana). 1. Ma as Österberg and Marianne Chair: Ibanga Ikpe (Botswana). 1. Ma as Österberg and Marianne Airisniemi (Finland): The facilitator in Neo–socra c dialogue―some refl ec ons on problems Airisniemi (Finland): The facilitator in Neo–socra c dialogue―some refl ec ons on problems and prac cal techniques; 2. Aleksandra Bulatović: Philosophical counseling as a tool to and prac cal techniques; 2. Aleksandra Bulatović: Philosophical counseling as a tool to enhance social well–being (Lecture room 7, 4enhance social well–being (Lecture room 7, 4thth fl oor). fl oor).Session 4 (2 hours)Session 4 (2 hours): Workshop―Audrey Gers (France): The preacher―Teaching and learning. : Workshop―Audrey Gers (France): The preacher―Teaching and learning. Chaired by Dominique Hertzer (Germany) (Lecture room 1, 1Chaired by Dominique Hertzer (Germany) (Lecture room 1, 1stst fl oor). fl oor).Session 5 (1.5 hour)Session 5 (1.5 hour): Chair: Young E. Rhee (Korea). 1. Ivana Zagorac (Croa a): The fl ower : Chair: Young E. Rhee (Korea). 1. Ivana Zagorac (Croa a): The fl ower of evil—On the phenomenon of boredom; 2. Stefania Andre a (Italy): The sen ment of of evil—On the phenomenon of boredom; 2. Stefania Andre a (Italy): The sen ment of loneliness in philosophical counseling—Existen al solitude in E.M. Cioran and methodology loneliness in philosophical counseling—Existen al solitude in E.M. Cioran and methodology of the nega ve in philosophical prac ce (Lecture room 3, 1of the nega ve in philosophical prac ce (Lecture room 3, 1stst fl oor). fl oor).14.30-16.00: Plenary: Elec on of the host of the 1414.30-16.00: Plenary: Elec on of the host of the 14thth ICPP ICPP (Lecture hall 9, fi h fl oor).(Lecture hall 9, fi h fl oor).

16.30-18.00: Presenta ons:16.30-18.00: Presenta ons:Session 1 (1.5 hour)Session 1 (1.5 hour): 1. Gordana Medić-Simić (Serbia): On encouraging the “inner guidance”; : 1. Gordana Medić-Simić (Serbia): On encouraging the “inner guidance”; 2. Katarina Mar nović and Darko Kerekeš (Serbia): Applica on of Chris an philosophy to 2. Katarina Mar nović and Darko Kerekeš (Serbia): Applica on of Chris an philosophy to working with parents of children with developmental disabili es (Lecture hall 9, 5working with parents of children with developmental disabili es (Lecture hall 9, 5thth fl oor). fl oor).Session 2 (1.5 hourSession 2 (1.5 hour): Chair: Viktoria Chernyenko (Russia). 1. Dominique Hertzer (Germany): ): Chair: Viktoria Chernyenko (Russia). 1. Dominique Hertzer (Germany): The Chinese art of “feeding one’s life” (yangsheng)—The poten al of Daoism for philosophical The Chinese art of “feeding one’s life” (yangsheng)—The poten al of Daoism for philosophical prac ce; 2. An–Bang Yu (Taiwan): The encounter of nursing and the clinical humani es— prac ce; 2. An–Bang Yu (Taiwan): The encounter of nursing and the clinical humani es— Nursing educa on and the spirit of Healing (Lecture room 8a, 4Nursing educa on and the spirit of Healing (Lecture room 8a, 4thth fl oor). fl oor). Session 3 (1.5 hour):Session 3 (1.5 hour): Chair: Bernt Österman (Finland). 1. Pia Houni (Finland): How Socra c Chair: Bernt Österman (Finland). 1. Pia Houni (Finland): How Socra c Dialogue encourages people to talk; 2. Aleksandar Fa ć (Serbia): Recognising confl ict in Dialogue encourages people to talk; 2. Aleksandar Fa ć (Serbia): Recognising confl ict in philosophical counseling—What can Hegel contribute to philosophical prac ce? (Lecture philosophical counseling—What can Hegel contribute to philosophical prac ce? (Lecture room 7, 4room 7, 4thth fl oor). fl oor).Session 4 (1.5 hour):Session 4 (1.5 hour): Chair: Mike Roth (Switzerland): 1. Tian–Qun Pan, Chun’gui Yang (China): Chair: Mike Roth (Switzerland): 1. Tian–Qun Pan, Chun’gui Yang (China): The approach of analy cal philosophy to philosophical prac ce; 2. Jones Irwin (Ireland): The approach of analy cal philosophy to philosophical prac ce; 2. Jones Irwin (Ireland): Ethical and compara ve religious educa on as a form of philosophical prac ce (Lecture Ethical and compara ve religious educa on as a form of philosophical prac ce (Lecture room 3, 1room 3, 1stst fl oor). fl oor).

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Conference Par cipants Conference Par cipants (in alphabe c order):(in alphabe c order):

Airisniemi MarianneAirisniemi MarianneAmir Lydia Amir Lydia Andre a Stefania Andre a Stefania Antonić SonjaAntonić SonjaAšner Branka Ašner Branka Beljanski Dragana Beljanski Dragana Bogdanova Veronika Bogdanova Veronika Bojanić Petar Bojanić Petar Borisov SergeyBorisov SergeyBorowicz Jon Borowicz Jon Brenifi er Oscar Brenifi er Oscar Brücker OrianaBrücker OrianaBruno ĆurkoBruno ĆurkoBulatović Aleksandra Bulatović Aleksandra Buso Glaucia Buso Glaucia Caras Ana Caras Ana Chernenko Viktoria Chernenko Viktoria Christodoulou Ioannis Christodoulou Ioannis De Benedic s Edoardo De Benedic s Edoardo De Paula Luisa De Paula Luisa Dentsoras Dimitrios Dentsoras Dimitrios Đikanović NemanjaĐikanović NemanjaDouglas Helen Douglas Helen Fa ć Aleksandar Fa ć Aleksandar Fayle Vaughn J. Fayle Vaughn J. Feary Vaughana Feary Vaughana Fillinger Willi Fillinger Willi Fisser CarolineFisser CarolineGaroff Ferdinand Garoff Ferdinand Ga ai Guido GiacomoGa ai Guido GiacomoGers Audrey Gers Audrey Gojak Natalija Gojak Natalija Gronemeyer Ma hias Gronemeyer Ma hias Gruengard Ora Gruengard Ora Hansen Finn ThorbjørnHansen Finn Thorbjørn

15

Harteloh Peter Harteloh Peter Hertzer Dominique Hertzer Dominique Heutz WillHeutz WillHouni Pia Houni Pia Hurst Dena Hurst Dena Ijiri Takako Ijiri Takako Ikpe Ibanga B. Ikpe Ibanga B. Irwin Jones Irwin Jones Ivković Marjan Ivković Marjan Janković AndrijanaJanković AndrijanaJeremić Miloš Jeremić Miloš Jones Barbara U.Jones Barbara U.Jovanov Rastko Jovanov Rastko Jovičić MiroslavJovičić MiroslavJutrša Fr. Ev mije Jutrša Fr. Ev mije Kaluđerović IvanaKaluđerović IvanaKapusta Andrzej Kapusta Andrzej Kerekeš DarkoKerekeš DarkoKiper Jordan Kiper Jordan Kojčić ZoranKojčić ZoranKono TetsuyaKono TetsuyaKreimer RoxanaKreimer RoxanaKroll Jörn W.Kroll Jörn W.Lahav Ran Lahav Ran Lecoq Jerome Lecoq Jerome Lindseth Anders Lindseth Anders Manić Miloš Manić Miloš Marinoff Lou Marinoff Lou Marjanović Rudan Ana Marjanović Rudan Ana Mar nović Katarina Mar nović Katarina Medić–Simić Gordana Medić–Simić Gordana Miyata Mai Miyata Mai Moreira de Carvalho José EustáquioMoreira de Carvalho José EustáquioNevvazhay IgorNevvazhay IgorNeves Maria João Neves Maria João Nišavić Ivan Nišavić Ivan Norkauer Oliver Norkauer Oliver Österberg Ma as Österberg Ma as

16

Österman BerntÖsterman BerntPan Tian–Qun Pan Tian–Qun Pejović Dejan Pejović Dejan Petryakov Leonid Dzhorzhovich Petryakov Leonid Dzhorzhovich Picard Michael Picard Michael Polugić Snežana Polugić Snežana Poposecu BeatricePoposecu BeatricePopović Marija Popović Marija Popović Perišić Nada Popović Perišić Nada Primero Gerardo Primero Gerardo Prodanović Srđan Prodanović Srđan Ramharter Esther Ramharter Esther Rastrojo José BarrientosRastrojo José BarrientosRhee Young E. Rhee Young E. Romizi Donata Romizi Donata Roth MikeRoth MikeRuschmann EckartRuschmann EckartRuschmann ElisaRuschmann ElisaSandu Antonio Sandu Antonio San ni Veselka San ni Veselka Šimenc Marjan Šimenc Marjan Simeunović BojanaSimeunović BojanaStaude Detlef Staude Detlef Steinforth Thomas Steinforth Thomas Stošić Jelica Stošić Jelica Swyer Ariel Swyer Ariel Szczyglewska Anna Szczyglewska Anna Thill Jean–LucThill Jean–LucTromp Minke Tromp Minke Tsuchiya Yohsuke Tsuchiya Yohsuke Tzounou Despoina Tzounou Despoina Van Reijen Miriam Van Reijen Miriam Weiss Michael NoahWeiss Michael NoahYang Chun’guiYang Chun’guiYu An–Bang Yu An–Bang Zagorac Ivana Zagorac Ivana

17

ABSTRACTS AND BIOGRAPHIESABSTRACTS AND BIOGRAPHIES

18

PRESENTATIONPRESENTATIONTHE FACILITATOR IN NEO SOCRATIC DIALOGUE SOME REFLECTIONS THE FACILITATOR IN NEO SOCRATIC DIALOGUE SOME REFLECTIONS

ON PROBLEMS AND PRACTICAL TECHNIQUESON PROBLEMS AND PRACTICAL TECHNIQUESbyby

Ma as Österberg Ma as Österberg Marianne AirisniemiMarianne Airisniemi

Finnish Philosophical Associa on InterbaasFinnish Philosophical Associa on Interbaasma [email protected] [email protected]

The purpose of this presenta on is to discuss, explore and determine challenges and problems The purpose of this presenta on is to discuss, explore and determine challenges and problems one is likely to face as a facilitator. The focus will be on describing and presen ng possible solu ons one is likely to face as a facilitator. The focus will be on describing and presen ng possible solu ons regarding specifi c issues. We seek to off er valuable techniques and tools for professionals in the fi eld regarding specifi c issues. We seek to off er valuable techniques and tools for professionals in the fi eld of philosophical prac ce.of philosophical prac ce.

In the past years Finnish Philosophical Associa on Interbaas has conducted Neo-Socra c In the past years Finnish Philosophical Associa on Interbaas has conducted Neo-Socra c dialogues with par cipants of diff erent age groups and with varying backgrounds. These experiences dialogues with par cipants of diff erent age groups and with varying backgrounds. These experiences have raised our interest for ques ons concerning the details of facilita ng prac ces. What are the have raised our interest for ques ons concerning the details of facilita ng prac ces. What are the pedagogical goals–if there are any–of the dialogue and what are the measures one can take to pedagogical goals–if there are any–of the dialogue and what are the measures one can take to help the group to reach them? What are the appropriate means for that the facilitator to intervene help the group to reach them? What are the appropriate means for that the facilitator to intervene into discussion? Should the role of the facilitator be seen more as an observer and assistant or into discussion? Should the role of the facilitator be seen more as an observer and assistant or as someone who leads, corrects and helps the par cipants to reach a higher and deeper level of as someone who leads, corrects and helps the par cipants to reach a higher and deeper level of thinking, both individually and together as a group itself? Is the facilitator’srole dependent on skills thinking, both individually and together as a group itself? Is the facilitator’srole dependent on skills of the group, and if so, in which way? What methods and prac ces can the facilitator use in order to of the group, and if so, in which way? What methods and prac ces can the facilitator use in order to remain open and sensi ve to the thinking being done by the group on its own, and at the same me remain open and sensi ve to the thinking being done by the group on its own, and at the same me demand and retain a certain philosophical rigour in the thinking processes? How can the facilitator demand and retain a certain philosophical rigour in the thinking processes? How can the facilitator help par cipants to understand in which way the trains of thought develop during the course of the help par cipants to understand in which way the trains of thought develop during the course of the dialogue–regardless of how strongly he had guided the discussion? And is this an important task?dialogue–regardless of how strongly he had guided the discussion? And is this an important task?

BiographyBiographyMa as Österberg majored in philosophy at the University of Helsinki, where he received his Ma as Österberg majored in philosophy at the University of Helsinki, where he received his

M.A.in 2013. Österberg has been ac ve in the Finnish Philosophical Associa on Interbaas since M.A.in 2013. Österberg has been ac ve in the Finnish Philosophical Associa on Interbaas since 2005. With the associa on he has worked with diff erent forms of philosophical prac ce. He has 2005. With the associa on he has worked with diff erent forms of philosophical prac ce. He has par cipated, hosted and facilitated Socra c dialogues and philocafés. He has also been working with par cipated, hosted and facilitated Socra c dialogues and philocafés. He has also been working with Socra c dialogue with highschool students. In 2012–2014 he par cipated in Helge Svare’s course Socra c dialogue with highschool students. In 2012–2014 he par cipated in Helge Svare’s course on Socra c dialogue, where the aim was to develop and enrich facilita ng skills.Ma as Österberg is on Socra c dialogue, where the aim was to develop and enrich facilita ng skills.Ma as Österberg is currently working on a project on remedial teaching in mathema cs at a voca onal training center currently working on a project on remedial teaching in mathema cs at a voca onal training center in Helsinki.in Helsinki.

Marianne Airisniemi majored in philosophy at the University of Helsinki, where she received Marianne Airisniemi majored in philosophy at the University of Helsinki, where she received her B.A. Airisniemi is ac ve in the Finnish Philosophical Associa on Interbaas since its establishment her B.A. Airisniemi is ac ve in the Finnish Philosophical Associa on Interbaas since its establishment in 2001. Through the associa on she has worked with philosophical prac ce in various ways, in 2001. Through the associa on she has worked with philosophical prac ce in various ways, hos ng, facilita ng and par cipa ng in Socra c dialogues and philocafés. She has conducted hos ng, facilita ng and par cipa ng in Socra c dialogues and philocafés. She has conducted visits to high schools in the Helsinki region, where the focus has been on reading, discussing and visits to high schools in the Helsinki region, where the focus has been on reading, discussing and analysing excerpts from philosophical texts. In 2013 she has also been working on introducing the analysing excerpts from philosophical texts. In 2013 she has also been working on introducing the Socra c dialogue to high school. From 2007 to 2011 Airisniemi worked as a philosophy teacher in Socra c dialogue to high school. From 2007 to 2011 Airisniemi worked as a philosophy teacher in two diff erent high schools, Brändö Gymnasium and Gymnasiet Lärkan. Airisniemi also worked in two diff erent high schools, Brändö Gymnasium and Gymnasiet Lärkan. Airisniemi also worked in projects concerning philosophy for children, where she mostly used Bo Malmhester’s methods.In projects concerning philosophy for children, where she mostly used Bo Malmhester’s methods.In 2010 she coorganized the conference Philosophy at School with the University of Helsinki, where 2010 she coorganized the conference Philosophy at School with the University of Helsinki, where among others, Bo Malmhester and Oscar Brenifi er held workshops. Marianne Airisniemi is currently among others, Bo Malmhester and Oscar Brenifi er held workshops. Marianne Airisniemi is currently a fi tness professional in Helsinki.a fi tness professional in Helsinki.

19

PRESENTATIONPRESENTATIONRATIONALITY AND TRUTH IN PHILOSOPHY AND ITS PRACTICE RATIONALITY AND TRUTH IN PHILOSOPHY AND ITS PRACTICE

bybyLydia AmirLydia Amir

School of Media Studies, College of Management Academic Studies, Rishon LeZionSchool of Media Studies, College of Management Academic Studies, Rishon [email protected]@colman.ac.il

Philosophy and its prac ce are diff eren ated from other disciplines and techniques through Philosophy and its prac ce are diff eren ated from other disciplines and techniques through their emphasis on ra onal and truth-oriented thought. This form of thinking is o en cri cal of other their emphasis on ra onal and truth-oriented thought. This form of thinking is o en cri cal of other kinds of thought as well as of non-cogni ve processes such as emo ons and desires. Societal, religious kinds of thought as well as of non-cogni ve processes such as emo ons and desires. Societal, religious and moral values are o en embedded in the former. Re-evalua ng these values may cause anxiety and moral values are o en embedded in the former. Re-evalua ng these values may cause anxiety and pain, which adds to the discomfort occasioned by sustained thought. The problems associated and pain, which adds to the discomfort occasioned by sustained thought. The problems associated with the nature of philosophic thought are especially signifi cant when philosophy delibera vely with the nature of philosophic thought are especially signifi cant when philosophy delibera vely abandons its esoteric habits and a empts to cater to the needs of an exoteric audience. Such is abandons its esoteric habits and a empts to cater to the needs of an exoteric audience. Such is the case in the current prac ce of philosophy. Based on the history of the prac ce of philosophy as the case in the current prac ce of philosophy. Based on the history of the prac ce of philosophy as well as on contemporary research, I propose in the lecture a device that helps in bridging the gap well as on contemporary research, I propose in the lecture a device that helps in bridging the gap between the philosophical ideals of ra onality and truth and the more pedestrian situa on and between the philosophical ideals of ra onality and truth and the more pedestrian situa on and capaci es that characterize most persons. This device can be useful to the philosophical prac oner capaci es that characterize most persons. This device can be useful to the philosophical prac oner who a empts to live a philosophic life and to the philosophical counselor who a empts to impart who a empts to live a philosophic life and to the philosophical counselor who a empts to impart philosophic ideas. It will appeal to the client as well. philosophic ideas. It will appeal to the client as well.

BiographyBiographyDr. Lydia AmirDr. Lydia Amir is senior lecturer in Philosophy at the College of Management Academic Studies is senior lecturer in Philosophy at the College of Management Academic Studies

in Israel, where she is head of Humanis c Studies in the School of Media Studies. Apart from teaching in Israel, where she is head of Humanis c Studies in the School of Media Studies. Apart from teaching philosophy in a prac cal manner, she works since 1992 as philosophical prac oner with individuals, philosophy in a prac cal manner, she works since 1992 as philosophical prac oner with individuals, groups and organiza ons. She airs a weekly radio program on Philosophy in Everyday Life (“Dio ma”), groups and organiza ons. She airs a weekly radio program on Philosophy in Everyday Life (“Dio ma”), which along with bibliographies cons tutes an internet encyclopedia of philosophic concepts useful which along with bibliographies cons tutes an internet encyclopedia of philosophic concepts useful for daily life. Cer fi ed (honorary) by the American Philosophical Prac oners Associa on, she has for daily life. Cer fi ed (honorary) by the American Philosophical Prac oners Associa on, she has par cipated in all of the interna onal conferences of Philosophical Prac ce, and is regularly invited par cipated in all of the interna onal conferences of Philosophical Prac ce, and is regularly invited to lecture and conduct workshops on the prac ce of philosophy outside of Israel. She has published to lecture and conduct workshops on the prac ce of philosophy outside of Israel. She has published ar cles and essays on Modern philosophy, issues in ethics, the rela on between philosophic theory ar cles and essays on Modern philosophy, issues in ethics, the rela on between philosophic theory and prac ce, and philosophical counseling. Her 2014 book on and prac ce, and philosophical counseling. Her 2014 book on Humor and the Good Life in Modern Humor and the Good Life in Modern Philosophy: Sha esbury, Hamann, KierkegaardPhilosophy: Sha esbury, Hamann, Kierkegaard (Albany, NY: State University of New York Press) (Albany, NY: State University of New York Press) features also her own vision of the good life she calls features also her own vision of the good life she calls homo risibilishomo risibilis (ridiculous man). (ridiculous man). She is board She is board editor of editor of Philosophical Prac ce: Journal of the American Philosophical Prac oners Associa onPhilosophical Prac ce: Journal of the American Philosophical Prac oners Associa on, , and other philosophy journals, as well as associate editor of various humor research journals. She and other philosophy journals, as well as associate editor of various humor research journals. She volunteers to promote organiza onal transparency and ethics in SHVIL (Transparency Interna onal volunteers to promote organiza onal transparency and ethics in SHVIL (Transparency Interna onal Israel), She volunteers to promote organiza onal transparency and ethics in SHVIL (Transparency Israel), She volunteers to promote organiza onal transparency and ethics in SHVIL (Transparency Interna onal Israel), and is the president of “Joyology,” an associa on for the promo on of joy and Interna onal Israel), and is the president of “Joyology,” an associa on for the promo on of joy and happiness through humor and laughter.happiness through humor and laughter.

20

PRESENTATIONPRESENTATIONTHE SENTIMENT OF LONELINESS IN PHILOSOPHICAL COUNSELING: THE SENTIMENT OF LONELINESS IN PHILOSOPHICAL COUNSELING:

EXISTENTIAL SOLITUDE IN E. M. CIORAN AND METHODOLOGY OF THE NEGATIVE IN EXISTENTIAL SOLITUDE IN E. M. CIORAN AND METHODOLOGY OF THE NEGATIVE IN PHILOSOPHICAL PRACTICEPHILOSOPHICAL PRACTICE

by by Stefania Andre aStefania Andre a

LecceLeccestefandre [email protected] [email protected]

This paper intends to explore the origin of the sen ment of solitude emerging in the radical This paper intends to explore the origin of the sen ment of solitude emerging in the radical nihilism of Emil Cioran and how the philosophy of the nega ve as deconstruc on of universal concepts nihilism of Emil Cioran and how the philosophy of the nega ve as deconstruc on of universal concepts may open new horizons in the reconstruc on of reality and the meaning of life. The philosophy of the may open new horizons in the reconstruc on of reality and the meaning of life. The philosophy of the nega ve can thus help analyze diff erent existen al approaches to solitude in prac cal philosophy. nega ve can thus help analyze diff erent existen al approaches to solitude in prac cal philosophy.

For E. M. Cioran, solitude lingers at the end of knowledge and becomes the only real feeling For E. M. Cioran, solitude lingers at the end of knowledge and becomes the only real feeling a er reality has vanished; the self and the world are swallowed by a total vacuum.a er reality has vanished; the self and the world are swallowed by a total vacuum.

The feeling of cosmic loneliness is an extreme percep on of objec ve emp ness. It is the The feeling of cosmic loneliness is an extreme percep on of objec ve emp ness. It is the vacuum that permeates the universe and separates the self from me and from life. Only when vacuum that permeates the universe and separates the self from me and from life. Only when solitude takes place does the self fi nd signifi cance in an ul mate boredom of the freedom in a solitude takes place does the self fi nd signifi cance in an ul mate boredom of the freedom in a meless and meaningless dura on. Therefore, for E. M. Cioran, awareness of existen al fu lity leads meless and meaningless dura on. Therefore, for E. M. Cioran, awareness of existen al fu lity leads

to a daily agony where the lucid consciousness destroys any possibility of reconcilia on to life.to a daily agony where the lucid consciousness destroys any possibility of reconcilia on to life.Karl Jaspers described “borderline situa ons” as experiences where the loneliness of existence Karl Jaspers described “borderline situa ons” as experiences where the loneliness of existence

is necessary to comprehend the meaning of life. Overcoming the feeling of suff ering through is necessary to comprehend the meaning of life. Overcoming the feeling of suff ering through interpersonal communica on bonds, according to Jaspers, is cri cal for individual growth and unique interpersonal communica on bonds, according to Jaspers, is cri cal for individual growth and unique spiritual discovery and for changing one’s way of thinking, spiritual discovery and for changing one’s way of thinking,

For Cioran there is no escape from human suff ering; the only true way to live is to be inac ve For Cioran there is no escape from human suff ering; the only true way to live is to be inac ve and refuse any remedy for suff ering. and refuse any remedy for suff ering.

Cioran’s brutal and passionate aphorisms describe human feelings in a lucid, ra onal fury linked Cioran’s brutal and passionate aphorisms describe human feelings in a lucid, ra onal fury linked to a strong passion for life and the agony of searching for a “divine sign” in the worldly emp ness. to a strong passion for life and the agony of searching for a “divine sign” in the worldly emp ness. The decomposi on of life and universal beliefs may be the key to transform the paralyzing feeling of The decomposi on of life and universal beliefs may be the key to transform the paralyzing feeling of solitude into a crea onal individual way of living.solitude into a crea onal individual way of living.

BiographyBiographyStefania Andre a graduated in Philosophy at University in Perugia, Italy, in 2002.Stefania Andre a graduated in Philosophy at University in Perugia, Italy, in 2002.Her disserta on focused on “The Emergency of Nega ve” in the Romanian philosopher Emile Her disserta on focused on “The Emergency of Nega ve” in the Romanian philosopher Emile

Cioran (1911–1995).Cioran (1911–1995).

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PRESENTATIONPRESENTATIONPERSONAL AND PSYCHOLOGICAL ASPECTS OF THE PROJECT OF ENLIGHTENMENT PERSONAL AND PSYCHOLOGICAL ASPECTS OF THE PROJECT OF ENLIGHTENMENT

AND ITS RELATIONSHIP TO PHILOSOPHICAL PRACTICEAND ITS RELATIONSHIP TO PHILOSOPHICAL PRACTICEbyby

Veronika Bogdanova Veronika Bogdanova Chelyabinsk State Pedagogical UniversityChelyabinsk State Pedagogical University

[email protected]@mail.ruIn 1784 Immanuel Kant described enlightenment as emancipa on of the person from a In 1784 Immanuel Kant described enlightenment as emancipa on of the person from a

condi on of infancy perceived as a lack of capacity for independent thinking. In turity does not come condi on of infancy perceived as a lack of capacity for independent thinking. In turity does not come about at any par cular age, but is rather brought through the person’s preparedness to break through about at any par cular age, but is rather brought through the person’s preparedness to break through the limita ons imposed by ther infancy. Thus, on a personal and psychological level, enlightenment the limita ons imposed by ther infancy. Thus, on a personal and psychological level, enlightenment should allow the person to develop a mature personality, guided by a rich mindfulness and asser ve should allow the person to develop a mature personality, guided by a rich mindfulness and asser ve in taking the responsibility for one’s own life. I argue in this paper that the forma on of this type in taking the responsibility for one’s own life. I argue in this paper that the forma on of this type of personality is a primary goal of philosophical prac ce. Thus philosophical prac ce contains an of personality is a primary goal of philosophical prac ce. Thus philosophical prac ce contains an irreducible pedagogical dimension, which emphasizes the development of skills of adapta ons. irreducible pedagogical dimension, which emphasizes the development of skills of adapta ons. Philosophical prac ce also naturally emphasizes the need to remove paternalism from educa on Philosophical prac ce also naturally emphasizes the need to remove paternalism from educa on and popular cultures as a structural impediment to personal growth. Personal enlightenment and popular cultures as a structural impediment to personal growth. Personal enlightenment fundamentally rests on the idea of a truth that is not passive; the truth of personal enlightenment is fundamentally rests on the idea of a truth that is not passive; the truth of personal enlightenment is not an ‘impar al refl ec on of reality’. Rather it is a guarantor of reliability of individual experience, not an ‘impar al refl ec on of reality’. Rather it is a guarantor of reliability of individual experience, solidifi ed by the person’s mental work, strong-willed eff orts and emo onal experiences.solidifi ed by the person’s mental work, strong-willed eff orts and emo onal experiences.

BiographyBiographyVeronika Bogdanova is a candidate of philosophy. She teaches at the Department of Philosophy Veronika Bogdanova is a candidate of philosophy. She teaches at the Department of Philosophy

and Cultural Science of Chelyabinsk State Pedagogical University. Her research interests include and Cultural Science of Chelyabinsk State Pedagogical University. Her research interests include epistemology and ontology, philosophical prac ce, philosophy of educa on and philosophy of epistemology and ontology, philosophical prac ce, philosophy of educa on and philosophy of science. science.

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PRESENTATIONPRESENTATIONTHE PROJECT OF FACULTY OF PRACTICAL PHILOSOPHY FOR PEDAGOGICAL UNIVERSITY THE PROJECT OF FACULTY OF PRACTICAL PHILOSOPHY FOR PEDAGOGICAL UNIVERSITY

bybySergey BorisovSergey Borisov

Chelyabinsk State Pedagogical University Chelyabinsk State Pedagogical University [email protected]@mail.ru

Pedagogical educa on is in Russia at a moderniza on stage. Very soon there will be essen al Pedagogical educa on is in Russia at a moderniza on stage. Very soon there will be essen al changes of higher educa on ins tu ons in connec on associated with the introduc on of new forms changes of higher educa on ins tu ons in connec on associated with the introduc on of new forms of the Bachelor’s degree. The main part of these changes involves building specifi c quali es into the of the Bachelor’s degree. The main part of these changes involves building specifi c quali es into the pedagogues which are associated with prac cal skills. They will be required to represent well to pedagogues which are associated with prac cal skills. They will be required to represent well to the students their career and educa onal prospects, be able think crea vely, solve non-standard the students their career and educa onal prospects, be able think crea vely, solve non-standard problems, exhibit leadership and be mobile and fl exible in self-educa on and retraining. The new problems, exhibit leadership and be mobile and fl exible in self-educa on and retraining. The new Bachelor’s degree will allow students to devote the fi rst two years of their studies to ques ons of self-Bachelor’s degree will allow students to devote the fi rst two years of their studies to ques ons of self-determina on, forma on of self-knowledge and personal growth. The corresponding training will determina on, forma on of self-knowledge and personal growth. The corresponding training will focus on developing the ability to think independently and crea vely, to make free and responsible focus on developing the ability to think independently and crea vely, to make free and responsible decisions, to project eff ec ve interac on between people and numerous other ‘prac cal’ skills. Thus decisions, to project eff ec ve interac on between people and numerous other ‘prac cal’ skills. Thus the focus of the Faculty of Pedagogy is to assist pedagogy students not only in gaining theore cal the focus of the Faculty of Pedagogy is to assist pedagogy students not only in gaining theore cal knowledge and access to informa on, but also to acquiring prac cal skills that will allow them to knowledge and access to informa on, but also to acquiring prac cal skills that will allow them to eff ec vely transfer knowledge and at the same me transmit certain ‘life skills’. Such skills will equip eff ec vely transfer knowledge and at the same me transmit certain ‘life skills’. Such skills will equip students well to enter the profession of educa on and will transfer easily across an array of akin students well to enter the profession of educa on and will transfer easily across an array of akin disciplines. The role of philosophical prac ce in this ‘organic’ concept of educa on will be elucidated disciplines. The role of philosophical prac ce in this ‘organic’ concept of educa on will be elucidated in some detail by this paper.in some detail by this paper.

BiographyBiographySergey BorisovSergey Borisov has a PhD in Philosophy and is a candidate of cultural science. He is Professor and has a PhD in Philosophy and is a candidate of cultural science. He is Professor and

Chair of Philosophy and Cultural Science at the Chelyabinsk State Pedagogical University. His fi elds Chair of Philosophy and Cultural Science at the Chelyabinsk State Pedagogical University. His fi elds of primary interest include epistemology and ontology, methodology of science and of philosophy, of primary interest include epistemology and ontology, methodology of science and of philosophy, philosophical problems of interdisciplinary research, the teaching of philosophy. He is the author of philosophical problems of interdisciplinary research, the teaching of philosophy. He is the author of several curricula and manuals on prac cal philosophy for children and adults, including “Philosophy several curricula and manuals on prac cal philosophy for children and adults, including “Philosophy for Children” (2005), “Philosophical Conversa ons” (2007), “Fundamentals of Philosophy” (2010). for Children” (2005), “Philosophical Conversa ons” (2007), “Fundamentals of Philosophy” (2010). He is head of the Chelyabinsk offi ce of public organiza on “Philosophy to Children”. He has authored He is head of the Chelyabinsk offi ce of public organiza on “Philosophy to Children”. He has authored the following monographs: the following monographs: Philosophical Propaedeu csPhilosophical Propaedeu cs (Moscow, 2003), (Moscow, 2003), The Person PhilosophizingThe Person Philosophizing (Moscow, 2005), and (Moscow, 2005), and The Epistemology of Naive PhilosophizingThe Epistemology of Naive Philosophizing” (Moscow, 2007). h p://borisovsv.” (Moscow, 2007). h p://borisovsv.webnode.com.webnode.com.

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PRESENTATIONPRESENTATIONTREADING THE BOUNDARY OF PUBLIC AND PRIVATE:TREADING THE BOUNDARY OF PUBLIC AND PRIVATE:

PREFECTIONIST PHILOSOPHICAL PRACTICEPREFECTIONIST PHILOSOPHICAL PRACTICEbyby

Jon BorowiczJon BorowiczMilwaukee School of EngineeringMilwaukee School of Engineering

[email protected]@msoe.eduPrac cal philosophy embodies two essen al ac vi es: thinking and dialogue. How are they Prac cal philosophy embodies two essen al ac vi es: thinking and dialogue. How are they

related, and what are their incen ves? Thinking is private and dialogue, public. This diff erence related, and what are their incen ves? Thinking is private and dialogue, public. This diff erence suggests the poten al value of the resources of poli cal theory for the considera on of prac cal suggests the poten al value of the resources of poli cal theory for the considera on of prac cal philosophy. Thoughtlessness is a condi on of the bureaucra zed social rela ons of late modernity, philosophy. Thoughtlessness is a condi on of the bureaucra zed social rela ons of late modernity, but how is it a problem as an occasion for prac cal philosophy? Episodic aliena on from one’s but how is it a problem as an occasion for prac cal philosophy? Episodic aliena on from one’s decisions and ac ons cons tutes what Stanley Cavell has called a “perfec onist moment” which decisions and ac ons cons tutes what Stanley Cavell has called a “perfec onist moment” which suggests the opening for philosophical prac ce. The possibility of a perfec onist philosophical suggests the opening for philosophical prac ce. The possibility of a perfec onist philosophical prac ce implies that thinking and social rela ons are in tension if not mutually exclusive. It is hopeless prac ce implies that thinking and social rela ons are in tension if not mutually exclusive. It is hopeless for philosophical prac ce to promote though ul or mindful living. Following Heidegger, Arendt has for philosophical prac ce to promote though ul or mindful living. Following Heidegger, Arendt has argued convincingly that thinking is “out of order” with respect to our workaday lives. Thinking must argued convincingly that thinking is “out of order” with respect to our workaday lives. Thinking must occur at a distance from the ac vi es of “labor” and “produc on.” Arendt, however, has also argued occur at a distance from the ac vi es of “labor” and “produc on.” Arendt, however, has also argued at least once that thinking enables judgment, that in fact judging “inserts” the cri cal results of at least once that thinking enables judgment, that in fact judging “inserts” the cri cal results of thinking into the social world.thinking into the social world.

Arendt herself pessimis cally reserved the ac vity of judging to spectators out of the game, Arendt herself pessimis cally reserved the ac vity of judging to spectators out of the game, essen ally to social cri cs such as herself. Of considerable interest to philosophical prac ce, however, essen ally to social cri cs such as herself. Of considerable interest to philosophical prac ce, however, is her discussion of judgment and taste in her posthumously published is her discussion of judgment and taste in her posthumously published Lectures on Kant’s Poli cal Lectures on Kant’s Poli cal PhilosophyPhilosophy. I will argue that the cul va on of moral taste is the appropriate expression of regret . I will argue that the cul va on of moral taste is the appropriate expression of regret occasioned by thoughtlessness. Prac cally, I will describe my use of rhetorical formats to this end, occasioned by thoughtlessness. Prac cally, I will describe my use of rhetorical formats to this end, such as those adduced by Kessels, Boers, and Mostert in such as those adduced by Kessels, Boers, and Mostert in Free SpaceFree Space.

BiographyBiographyBorn in Cleveland, Ohio USA in 1953, Jon Borowicz is Professor of Philosophy at the Milwaukee Born in Cleveland, Ohio USA in 1953, Jon Borowicz is Professor of Philosophy at the Milwaukee

School of Engineering. He received the BA with major in philosophy from the University of Wisconsin-School of Engineering. He received the BA with major in philosophy from the University of Wisconsin-Madison in 1975, and the PhD in philosophy from The Johns Hopkins University in 1986 with a Madison in 1975, and the PhD in philosophy from The Johns Hopkins University in 1986 with a disserta on en tled disserta on en tled Benefi cence and Decision Making in the Treatment of MeningomyeloceleBenefi cence and Decision Making in the Treatment of Meningomyelocele. A er . A er a ending the fi rst ICPP in Vancouver, Borowicz has made presenta ons at most of the subsequent a ending the fi rst ICPP in Vancouver, Borowicz has made presenta ons at most of the subsequent conferences. He established the philosophical prac ce, conferences. He established the philosophical prac ce, TherienTherien, in Cedarburg, Wisconsin USA, , in Cedarburg, Wisconsin USA, in 1997. Since 2006, he has concentrated his work in philosophical prac ce in the integra on of in 1997. Since 2006, he has concentrated his work in philosophical prac ce in the integra on of various forms of philosophical dialogue into his courses in professional ethics, and in the con nuing various forms of philosophical dialogue into his courses in professional ethics, and in the con nuing professional educa on of engineers. He has disseminated the results of this work in presenta ons professional educa on of engineers. He has disseminated the results of this work in presenta ons to interna onal conferences in professional ethics. His recent scholarly work has concerned the to interna onal conferences in professional ethics. His recent scholarly work has concerned the intersec on of prac cal philosophy and poli cal theory.intersec on of prac cal philosophy and poli cal theory.

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MASTERCLASSMASTERCLASSPHILOSOPHY AS A PRACTICEPHILOSOPHY AS A PRACTICE

bybyOscar Brenifi er Oscar Brenifi er

Ins tut de Pra ques PhilosophiquesIns tut de Pra ques [email protected]@club-internet.fr

1. Theory1. TheoryThe concept of prac ce is generally foreign to the philosopher, who is almost exclusively a The concept of prac ce is generally foreign to the philosopher, who is almost exclusively a

theore cian. As a professor, his teaching bears principally on a number of wri en texts, the knowledge theore cian. As a professor, his teaching bears principally on a number of wri en texts, the knowledge and understanding of which he has to communicate to his students. If he does any wri ng, his main and understanding of which he has to communicate to his students. If he does any wri ng, his main area of inquiry will be the history of ideas. A smaller minority of teachers will engage in some kind area of inquiry will be the history of ideas. A smaller minority of teachers will engage in some kind or other of philosophical specula ons. In this context, over the recent period, somewhat in rupture or other of philosophical specula ons. In this context, over the recent period, somewhat in rupture with the tradi on, a rela vely new kind of occupa on has appeared, called philosophical consul ng, with the tradi on, a rela vely new kind of occupa on has appeared, called philosophical consul ng, in general vividly contested by the philosophical ins tu on. This situa on poses the following two in general vividly contested by the philosophical ins tu on. This situa on poses the following two ques ons: what is philosophical and what is not? Is philosophy only a discourse, or does it include ques ons: what is philosophical and what is not? Is philosophy only a discourse, or does it include a prac ce? a prac ce?

A prac ce can be defi ned as an ac vity which confronts a given theory with some kind of A prac ce can be defi ned as an ac vity which confronts a given theory with some kind of materiality, or otherness. The most obvious materiality for philosophizing is fi rst the all-encompassing materiality, or otherness. The most obvious materiality for philosophizing is fi rst the all-encompassing world, inclusive of human existence. A world we know in the form of the world, inclusive of human existence. A world we know in the form of the mythosmythos, of the narra on , of the narra on of daily events, or as a of daily events, or as a logoslogos, in the sca ered form of cultural, scien fi c and technical informa on , in the sca ered form of cultural, scien fi c and technical informa on and logical systems. Secondly, the ‘materiality’ in ques on is, for each one of us, ‘the other’, the and logical systems. Secondly, the ‘materiality’ in ques on is, for each one of us, ‘the other’, the individual with whom we can enter a dialogue or confronta on. Thirdly, in a sense we also face as individual with whom we can enter a dialogue or confronta on. Thirdly, in a sense we also face as ‘materiality’ the coherence or presumed unity of our own speech, whose fl aws and incompleteness ‘materiality’ the coherence or presumed unity of our own speech, whose fl aws and incompleteness oblige us to reach for higher or more complete orders of mental architecture. oblige us to reach for higher or more complete orders of mental architecture.

With those principles in mind, and much inspired by Plato, the author has developed a With those principles in mind, and much inspired by Plato, the author has developed a prac ce which consists in exercises challenging the individual thinking, both in a private and group prac ce which consists in exercises challenging the individual thinking, both in a private and group situa on, inside or outside of school. The basic form of the method consists, broadly, in a threefold situa on, inside or outside of school. The basic form of the method consists, broadly, in a threefold ac on: the fi rst is to iden fy the presupposi ons of our own thinking. Secondly, the par cipant and ac on: the fi rst is to iden fy the presupposi ons of our own thinking. Secondly, the par cipant and the interrogator enter into a cri cal analysis of the statement(s) made by the par cipant. Thirdly, the interrogator enter into a cri cal analysis of the statement(s) made by the par cipant. Thirdly, they a empt to imagine and formulate a concept that more adequately captures the general idea they a empt to imagine and formulate a concept that more adequately captures the general idea expressed by the par cipant. In this process, one becomes aware of one’s own views of the world expressed by the par cipant. In this process, one becomes aware of one’s own views of the world and of oneself, deliberates on the possibility of other conceptualiza ons, and engages along an and of oneself, deliberates on the possibility of other conceptualiza ons, and engages along an anagogic path, where one trespasses one’s own opinion. This type of trespassing is the heart of anagogic path, where one trespasses one’s own opinion. This type of trespassing is the heart of philosophizing. Of course, in this prac ce, the knowledge of classical authors is very useful, but philosophizing. Of course, in this prac ce, the knowledge of classical authors is very useful, but not an absolute prerequisite. Whatever the tools used, the overall and main challenge remains the not an absolute prerequisite. Whatever the tools used, the overall and main challenge remains the cons tu ve ac vity of a singular mind.cons tu ve ac vity of a singular mind.

2. Example of prac ce: Individual consulta on2. Example of prac ce: Individual consulta onThis exercise remains basically a one-to-one discussion. On a given ques on, chosen by the This exercise remains basically a one-to-one discussion. On a given ques on, chosen by the

interrogator or the par cipant, the par cipant will have to give an ini al hypothesis. He/she will be interrogator or the par cipant, the par cipant will have to give an ini al hypothesis. He/she will be then ques oned by the interrogator, in order to elicit more precision in the meanings expressed, thus then ques oned by the interrogator, in order to elicit more precision in the meanings expressed, thus revealing the ‘blind spots’ and contradic ons of the ini al statement. He is then asked to ar culate a revealing the ‘blind spots’ and contradic ons of the ini al statement. He is then asked to ar culate a cri cism of his own proposal. As this process goes on, the basic assump ons by the par cipant, their cri cism of his own proposal. As this process goes on, the basic assump ons by the par cipant, their mode of thinking and its formal inadequacies will emerge. The par cipant is then asked to analyze mode of thinking and its formal inadequacies will emerge. The par cipant is then asked to analyze the assump ons and develop a further hypothesis, both on the ini al subject and on the method the assump ons and develop a further hypothesis, both on the ini al subject and on the method he/she has been using. Then a collec ve analysis will commence with the observers.he/she has been using. Then a collec ve analysis will commence with the observers.

BiographyBiographyOscar Brenifi er holds a Bachelor’s degree in Biology (University of O awa) and a PhD ih Oscar Brenifi er holds a Bachelor’s degree in Biology (University of O awa) and a PhD ih

Philosophy from Sorbonne. For many years he has been involved in philosophical prac ce, didac cs Philosophy from Sorbonne. For many years he has been involved in philosophical prac ce, didac cs

25

of philosophy and philosophy with children, within the school system, in businesses and with the of philosophy and philosophy with children, within the school system, in businesses and with the general public, through workshops or philosophical consulta on.general public, through workshops or philosophical consulta on.

He works in France and in numerous other countries: Algeria, China, Bulgaria, Russia, Albania, He works in France and in numerous other countries: Algeria, China, Bulgaria, Russia, Albania, Norway, Lebanon, Syria, USA, etc. He has published numerous ar cles and books, including the series Norway, Lebanon, Syria, USA, etc. He has published numerous ar cles and books, including the series of textbooks of textbooks The appren ce philosopherThe appren ce philosopher, a manual for teachers , a manual for teachers Teaching through discussion Teaching through discussion and a and a collec on of children’s books collec on of children’s books PhilozenfantsPhilozenfants―a library success in over thirty diff erent languages. For ―a library success in over thirty diff erent languages. For many years he has been the Editor of the French journal on didac cs of philosophy many years he has been the Editor of the French journal on didac cs of philosophy Dio me l’AgoraDio me l’Agora. . In 2007 he was commissioned by the UNESCO to write the report on “Non academic philosophy in In 2007 he was commissioned by the UNESCO to write the report on “Non academic philosophy in the world”.the world”.

Currently Oscar is the chairman of the Ins tut de Pra ques Philosophiques, and his main Currently Oscar is the chairman of the Ins tut de Pra ques Philosophiques, and his main occupa on is training philosophical prac oners, business leaders and teachers, from kindergarten occupa on is training philosophical prac oners, business leaders and teachers, from kindergarten to university. His website is: to university. His website is: www.brenifi er.comwww.brenifi er.com

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PRESENTATION PRESENTATION PRACTICING PHILOSOPHY IN THE WORKING PLACE. PRACTICING PHILOSOPHY IN THE WORKING PLACE.

BETWEEN UTILITARIANISM AND SHARED BETWEEN UTILITARIANISM AND SHARED METAPHYSICSMETAPHYSICSbyby

Oriana BrückerOriana BrückerGenevaGeneva

[email protected]@bluewin.chFirst, they were asking for coaching to write their Code of Ethics. Then, they needed to solve First, they were asking for coaching to write their Code of Ethics. Then, they needed to solve

ethical dilemmas that they were facing with their clients. Today, they’re ques oning themselves ethical dilemmas that they were facing with their clients. Today, they’re ques oning themselves by discovering the thoughts of Martha Nussbaum, Hannah Arendt or Plato. And tomorrow? They by discovering the thoughts of Martha Nussbaum, Hannah Arendt or Plato. And tomorrow? They are looking for a teaching about the care they’re actually off ering every day... Why an experienced, are looking for a teaching about the care they’re actually off ering every day... Why an experienced, successful and curious team of social workers is asking for philosophy? What are they fi nding—or successful and curious team of social workers is asking for philosophy? What are they fi nding—or s ll seeking? The aim of this paper is to describe the evolu on of a 4-year long philosophical prac ce s ll seeking? The aim of this paper is to describe the evolu on of a 4-year long philosophical prac ce within the same team of social workers. While the ques ons and needs of the team have changed within the same team of social workers. While the ques ons and needs of the team have changed over the years, something seems to recurr over the sessions, which share concern and ques oning over the years, something seems to recurr over the sessions, which share concern and ques oning between the interlocutors. between the interlocutors.

The art of ques oning is the heritage of academic philosophy for the prac ce of philosophy. The art of ques oning is the heritage of academic philosophy for the prac ce of philosophy. However, philosophical prac ce also has a favor to return to academic philosophy. Some substan ve However, philosophical prac ce also has a favor to return to academic philosophy. Some substan ve philosophical answers are to be found in the reality of a philosophical session. The philosophy philosophical answers are to be found in the reality of a philosophical session. The philosophy prac ced in the working place off ers a model to understand the reality and ques on the mystery on prac ced in the working place off ers a model to understand the reality and ques on the mystery on life together.life together.

BiographyBiographyOriana Brücker, born in Locarno (Switzerland) is a former parlament writer and current ethics Oriana Brücker, born in Locarno (Switzerland) is a former parlament writer and current ethics

teacher. She holds an MA in Philosophy (Lausanne) and DES in Philosophy (Geneva). She has been an teacher. She holds an MA in Philosophy (Lausanne) and DES in Philosophy (Geneva). She has been an ac ve philosophical prac oner since 2010. Oriana trained in Philosophy for Children with Michel ac ve philosophical prac oner since 2010. Oriana trained in Philosophy for Children with Michel Sasseville and she has engaged in philosophical Prac ce with Shlomit Schuster. She is a member of Sasseville and she has engaged in philosophical Prac ce with Shlomit Schuster. She is a member of the Network for Prac cal Philosophizing philopraxis.ch. the Network for Prac cal Philosophizing philopraxis.ch.

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PRESENTATIONPRESENTATIONPHILOSOPHICAL COUNSELING AS A TOOL TO ENHANCE SOCIAL WELL BEINGPHILOSOPHICAL COUNSELING AS A TOOL TO ENHANCE SOCIAL WELL BEING

bybyAleksandra BulatovićAleksandra Bulatović

Ins tute for Criminological and Sociological Research, BelgradeIns tute for Criminological and Sociological Research, [email protected]@sezampro.rs

The percep on of moral quality is recognised to exert tremendous infl uence over the concerns The percep on of moral quality is recognised to exert tremendous infl uence over the concerns of life. The labeling of human ac ons as good or evil has the capacity to signifi cantly alter that of life. The labeling of human ac ons as good or evil has the capacity to signifi cantly alter that person’s reality. In the contemporary culture of rights and du es, with its emphasis on legality in the person’s reality. In the contemporary culture of rights and du es, with its emphasis on legality in the ar cula on of social rela onships, the execu on of public power typically excludes direct reference ar cula on of social rela onships, the execu on of public power typically excludes direct reference to moral issues. This is what allows the so-called ’administra ve evil’ to occur within an otherwise to moral issues. This is what allows the so-called ’administra ve evil’ to occur within an otherwise en rely legal framework of opera on of the public administra on.en rely legal framework of opera on of the public administra on.

The paper explores the capacity of philosophical counseling to contribute to the transforma on The paper explores the capacity of philosophical counseling to contribute to the transforma on of public service into a more eff ec ve and humane structure. The paper will present two typical of public service into a more eff ec ve and humane structure. The paper will present two typical cases of the organisa on of the public service, those of Australia and Serbia, and explore the moral cases of the organisa on of the public service, those of Australia and Serbia, and explore the moral controveries in both. The paper will argue that philosophical counseling in the public administra on controveries in both. The paper will argue that philosophical counseling in the public administra on enhances the role and profi le of moral labelling, thus both introducing a moral perspec ve to the enhances the role and profi le of moral labelling, thus both introducing a moral perspec ve to the otherwise predominantly legalis c norma ve environment, and at the same me changing the otherwise predominantly legalis c norma ve environment, and at the same me changing the incen ves structure of public servants by a aching percep ble moral labels of their ac ons. In incen ves structure of public servants by a aching percep ble moral labels of their ac ons. In doing so, philosophical counseling has the capacity to enhance the professional ethics of public doing so, philosophical counseling has the capacity to enhance the professional ethics of public administra on and ul mately posi vely infl uence the lives and social well being of individuals in administra on and ul mately posi vely infl uence the lives and social well being of individuals in society, who are clients of the public administra on. society, who are clients of the public administra on.

BiographyBiographyAleksandra Bulatović, MA, is Research Associate at the Ins tute for Criminological and Aleksandra Bulatović, MA, is Research Associate at the Ins tute for Criminological and

Sociological Research, Belgrade. She ac vely par cipates in research projects focusing on human Sociological Research, Belgrade. She ac vely par cipates in research projects focusing on human rights theory and prac ce. She is currently working on the rela onship between human security and rights theory and prac ce. She is currently working on the rela onship between human security and the achievement of op mum quality of life. Her recent publica on is a book on the ethics of criminal the achievement of op mum quality of life. Her recent publica on is a book on the ethics of criminal intelligence. intelligence.

28

PRESENTATIONPRESENTATIONUSING APPRECIATIVE INQUIRY IN THE CONSTRUCTION OF CODES OF ETHICSUSING APPRECIATIVE INQUIRY IN THE CONSTRUCTION OF CODES OF ETHICS

bybyAntonio SanduAntonio Sandu

“Stefan Cel Mare” University of Suceava“Stefan Cel Mare” University of Suceava [email protected]; [email protected];

Ana CarasAna CarasLumen Research Centre in Social and Humanis c SciencesLumen Research Centre in Social and Humanis c Sciences

[email protected]@gmail.comPhilosophical prac ce within organisa ons may establish a construc ve dimension of the Philosophical prac ce within organisa ons may establish a construc ve dimension of the

apprecia ve organiza onal ethics. Apprecia ve ethics as a philosophical prac ce comes to replace apprecia ve organiza onal ethics. Apprecia ve ethics as a philosophical prac ce comes to replace the vision on ethics as an exclusively regulatory instance. The knowledge-based organisa on and the vision on ethics as an exclusively regulatory instance. The knowledge-based organisa on and the learning Organisa on are oriented towards sa sfying a fundamental need of the stake holders the learning Organisa on are oriented towards sa sfying a fundamental need of the stake holders other than the simple profi t. The cons tu ve ethical values of the organisa on will generate ethical other than the simple profi t. The cons tu ve ethical values of the organisa on will generate ethical principles of prac ce which will be reunited in the ethical code of the organisa on. This workshop principles of prac ce which will be reunited in the ethical code of the organisa on. This workshop targets the ways of iden fying the successful apprecia ve elements as cons tu ve and opera onal targets the ways of iden fying the successful apprecia ve elements as cons tu ve and opera onal ethical values, followed by their formalisa on in a code of ethics. The workshop outlines the use of ethical values, followed by their formalisa on in a code of ethics. The workshop outlines the use of apprecia ve inquiry in the construc on of codes of ethics in organisa ons and details the stages of apprecia ve inquiry in the construc on of codes of ethics in organisa ons and details the stages of this process.this process.

BiographiesBiographiesAntonio Sandu is Professor PhD at “Stefan Cel Mare” University of Suceava, Romania and Antonio Sandu is Professor PhD at “Stefan Cel Mare” University of Suceava, Romania and

President of Lumen Associa on since 2001. He has also been the Chairman of the Lumen Publishing President of Lumen Associa on since 2001. He has also been the Chairman of the Lumen Publishing House since 2004. House since 2004.

Ana Caras is research assistant at the Lumen Research Centre in Social and Humanis c Sciences Ana Caras is research assistant at the Lumen Research Centre in Social and Humanis c Sciences and a PhD candidate in Ethics at the “Alexandru Ioan Cuza” University (Romania). and a PhD candidate in Ethics at the “Alexandru Ioan Cuza” University (Romania).

29

PRESENTATION AND WORKSHOPPRESENTATION AND WORKSHOPARGUMENTATION AS AN IMPORTANT TOOL FOR THINKING DEVELOPMENTARGUMENTATION AS AN IMPORTANT TOOL FOR THINKING DEVELOPMENT

bybyViktoria ChernenkoViktoria Chernenko

Ins tute of Philosophical Prac ce, ParisIns tute of Philosophical Prac ce, Parisjustvi [email protected] [email protected]

One of the main diff erences between prac cal and “theore cal” philosophy is that philosophy One of the main diff erences between prac cal and “theore cal” philosophy is that philosophy as a prac ce tries to study more the “how” than the “what”: the content of thought or belief interests as a prac ce tries to study more the “how” than the “what”: the content of thought or belief interests us much less than the process of thinking itself. We want to study and improve the way people us much less than the process of thinking itself. We want to study and improve the way people think in order to bring in awareness and with it autonomy in their lives, which will results in their think in order to bring in awareness and with it autonomy in their lives, which will results in their hightened capacity to deal with various issues that they face. Form in this case is more important hightened capacity to deal with various issues that they face. Form in this case is more important than the content, structure is more important than what it structures. That’s why fi rst of all there than the content, structure is more important than what it structures. That’s why fi rst of all there should be an a empt to teach children how to think, giving them instruments and developing their should be an a empt to teach children how to think, giving them instruments and developing their thinking competencies. Such instruments include, for example: iden fi ca on (fi nding the problem), thinking competencies. Such instruments include, for example: iden fi ca on (fi nding the problem), problema sa on (examining weak points, cri que), conceptualisa on (producing a key term that problema sa on (examining weak points, cri que), conceptualisa on (producing a key term that consists the main idea) and, fi nally, argumenta on. consists the main idea) and, fi nally, argumenta on.

While I will men on all these competencies, I will focus on one and present in a paper as well While I will men on all these competencies, I will focus on one and present in a paper as well as in a workshop that will follow the presenta on. The main focus of my presenta on will be the as in a workshop that will follow the presenta on. The main focus of my presenta on will be the idea of working on argumenta on skills as a tool for developing thinking competencies. Argument in idea of working on argumenta on skills as a tool for developing thinking competencies. Argument in this case is viewed not as a tool of persuasion, but as the means for deepening an idea and working this case is viewed not as a tool of persuasion, but as the means for deepening an idea and working on it in a more rigorous fashion. Argumenta on can also be considered a tool for evalua ng and on it in a more rigorous fashion. Argumenta on can also be considered a tool for evalua ng and understanding the thinking process and one’s own and others’ views and a tudes. understanding the thinking process and one’s own and others’ views and a tudes.

BiographyBiographyVictoria ChernenkoVictoria Chernenko graduated from ‘Moscow Academy for Finance and Humani es’. Specialty: graduated from ‘Moscow Academy for Finance and Humani es’. Specialty:

Psychology. She also graduated from Russian State University for the Humani es. Specialty: Cultural Psychology. She also graduated from Russian State University for the Humani es. Specialty: Cultural and historical psychology. Department: Psychology of educa on. Since autumn 2014 – PhD program and historical psychology. Department: Psychology of educa on. Since autumn 2014 – PhD program in Philosophy. in Philosophy.

Since 2010 she has been working at the Ins tute of Philosophical Prac ce (Paris, France) Since 2010 she has been working at the Ins tute of Philosophical Prac ce (Paris, France) and has been developing philosophical prac ce in Russia and abroad (Norway, Turkey, Holland, and has been developing philosophical prac ce in Russia and abroad (Norway, Turkey, Holland, Greece, Germany, Belgium, Thailand, Cambodia), conduc ng individual consulta ons and Greece, Germany, Belgium, Thailand, Cambodia), conduc ng individual consulta ons and facilita ng workshops with children and adults in the centers of children development, schools, facilita ng workshops with children and adults in the centers of children development, schools, universi es, business organiza ons, etc. She is a researcher at the Moscow Research Ins tute of universi es, business organiza ons, etc. She is a researcher at the Moscow Research Ins tute of Child Development. Child Development.

30

PRESENTATIONPRESENTATIONPHILOSOPHY: THE ELIXIR OF HEALTHPHILOSOPHY: THE ELIXIR OF HEALTH

bybyIoannis S. ChristodoulouIoannis S. Christodoulou

University of CyprusUniversity of [email protected]@cytanet.com.cy

What is most important for the enterprise of philosophical therapy is that its objec ves are What is most important for the enterprise of philosophical therapy is that its objec ves are clearly defi ned. In my paper, I explore the poten al benefi ts of philosophy for physical health. I put clearly defi ned. In my paper, I explore the poten al benefi ts of philosophy for physical health. I put forward the hypothesis that though ulness is important both for the equilibrium of the soul and the forward the hypothesis that though ulness is important both for the equilibrium of the soul and the health of the body. From this point of view, I consider the mind–body dichotomy as non-produc ve health of the body. From this point of view, I consider the mind–body dichotomy as non-produc ve for the purpose of ini a ng philosophical therapy as a holis c treatment of life problems.for the purpose of ini a ng philosophical therapy as a holis c treatment of life problems.

What could possibly be the bodily status of a philosopher who seeks to give alterna ve meaning What could possibly be the bodily status of a philosopher who seeks to give alterna ve meaning to everyday no ons? First of all, he escapes the toxic situa on of being confused by unfrui ul or to everyday no ons? First of all, he escapes the toxic situa on of being confused by unfrui ul or erroneous thoughts. Second, he enjoys the serenity of the philosophical avoidance of stressful self-erroneous thoughts. Second, he enjoys the serenity of the philosophical avoidance of stressful self-evalua ons. And, most importantly, during the philosophical walk of the mind through the desert of evalua ons. And, most importantly, during the philosophical walk of the mind through the desert of no ons the body func ons independently from the mind.no ons the body func ons independently from the mind.

The ques on is whether this conceptualiza on of philosophical therapy could be easily put The ques on is whether this conceptualiza on of philosophical therapy could be easily put into prac ce. In my opinion, philosophical counseling could be very well guided by such a theore cal into prac ce. In my opinion, philosophical counseling could be very well guided by such a theore cal perspec ve. The philosophical counselor has to be able to demonstrate the benefi ciary role of perspec ve. The philosophical counselor has to be able to demonstrate the benefi ciary role of philosophy for physical health. Secondly, he has to be able to convince his clients that philosophy is philosophy for physical health. Secondly, he has to be able to convince his clients that philosophy is not only a ma er of clarity of thought, but also a ma er of healthy living. not only a ma er of clarity of thought, but also a ma er of healthy living.

BiographyBiographyDr Ioannis S. Christodoulou is Lecturer in Philosophy at the Department of Classical Studies Dr Ioannis S. Christodoulou is Lecturer in Philosophy at the Department of Classical Studies

and Philosophy, University of Cyprus. He is also an Instructor–Counselor at Greek Open University. and Philosophy, University of Cyprus. He is also an Instructor–Counselor at Greek Open University. Since 2010, he has been Chairman of the Bioethics Commi ee of Biomedical and Clinical Research Since 2010, he has been Chairman of the Bioethics Commi ee of Biomedical and Clinical Research in the Cyprus Ministry of Health. Dr Christodoulou mainly publishes on Metaphysics, History of in the Cyprus Ministry of Health. Dr Christodoulou mainly publishes on Metaphysics, History of Philosophy, Metaphilosophy and Philosophical Prac ce. For the last four years he has been working Philosophy, Metaphilosophy and Philosophical Prac ce. For the last four years he has been working as a Philosopher Counselor as well. as a Philosopher Counselor as well.

31

WORKSHOPWORKSHOPTHE “GAME OF DEFINING”THE “GAME OF DEFINING”

bybyBruno ĆurkoBruno Ćurko

Ins tute of Philosophy, ZagrebIns tute of Philosophy, ZagrebPe t Philosophy Society, ZadarPe t Philosophy Society, Zadar

mala.fi lozofi [email protected] lozofi [email protected] workshop was ini ally designed for work with children and young people in the various This workshop was ini ally designed for work with children and young people in the various

programs of Associa on “Pe t Philosophy”, however it is useful when working with any age group. programs of Associa on “Pe t Philosophy”, however it is useful when working with any age group. The “Game of Defi ning” is a very simple workshop. First par cipant choose a concept. Then they The “Game of Defi ning” is a very simple workshop. First par cipant choose a concept. Then they must fi nd other concepts that are closely linked with the concept that they a empt to defi ne. A er must fi nd other concepts that are closely linked with the concept that they a empt to defi ne. A er they iden fy 10–12 mutually linked concepts, we start a discussion about each and its connec on they iden fy 10–12 mutually linked concepts, we start a discussion about each and its connec on with ‘the main concept’. In the discussion the par cipants must decide which of these concepts with ‘the main concept’. In the discussion the par cipants must decide which of these concepts are essen al for ‘the main concept’ and which ones are not. When the discussion about connected are essen al for ‘the main concept’ and which ones are not. When the discussion about connected concepts fi nishes, the second part of the workshop starts. In this part, par cipants try to defi ne ‘the concepts fi nishes, the second part of the workshop starts. In this part, par cipants try to defi ne ‘the main concept’ via concepts that are strongly connected with ‘the main concept’, however by using main concept’ via concepts that are strongly connected with ‘the main concept’, however by using only the concepts that have not been rejected in the fi rst part of the workshop. In this phase the only the concepts that have not been rejected in the fi rst part of the workshop. In this phase the par cipants usually reject one or more addi onal concepts that had remained from the fi rst part of par cipants usually reject one or more addi onal concepts that had remained from the fi rst part of the workshop, and bring in some new concepts. In the end we try to establish a defi ni on of ‘the the workshop, and bring in some new concepts. In the end we try to establish a defi ni on of ‘the main concept’ which is clear, logically well structured and meaningful. The defi ni on is considered main concept’ which is clear, logically well structured and meaningful. The defi ni on is considered fi nalized when more than a half of the par cipants agree with it.fi nalized when more than a half of the par cipants agree with it.

BiographyBiographyBruno Ćurko obtained his doctor’s degree at the Faculty of Humani es and Social Studies, Bruno Ćurko obtained his doctor’s degree at the Faculty of Humani es and Social Studies,

University of Zagreb on the topic ‘Cri cal thinking in teaching philosophy, logic and ethics’. Between University of Zagreb on the topic ‘Cri cal thinking in teaching philosophy, logic and ethics’. Between 1997 and 2006 he had worked in several high schools as a teacher of philosophy, logic, ethics, La n, 1997 and 2006 he had worked in several high schools as a teacher of philosophy, logic, ethics, La n, poli cs, economy and mythology. Since 2006 he has been employed at the Ins tute of Philosophy poli cs, economy and mythology. Since 2006 he has been employed at the Ins tute of Philosophy in Zagreb. He was program co-director of the interna onal conference ‘Perspec ve of philosophy’, in Zagreb. He was program co-director of the interna onal conference ‘Perspec ve of philosophy’, organized by the Croa an Philosophical Society in Zagreb in 2013. He is also the founder and President organized by the Croa an Philosophical Society in Zagreb in 2013. He is also the founder and President of the Associa on of the Associa on Pe t philosophyPe t philosophy (www.pe t-philosphy.com) and co-author of the programs and (www.pe t-philosphy.com) and co-author of the programs and projects of this Associa on. projects of this Associa on. Pe t philosophy Pe t philosophy has several projects for developing cri cal thinking in has several projects for developing cri cal thinking in children and youths, but also programs for adults. Some of these projects are supported by the children and youths, but also programs for adults. Some of these projects are supported by the European Commission, Croa an Ministry of Science, Educa on and Sport and private companies. European Commission, Croa an Ministry of Science, Educa on and Sport and private companies. Since 24Since 24thth October 2012 Bruno has been the secretary of October 2012 Bruno has been the secretary of SOPHIA—the European Founda on for the SOPHIA—the European Founda on for the Advancement of Doing Philosophy with ChildrenAdvancement of Doing Philosophy with Children. He published ar cles and books.. He published ar cles and books.

32

PRESENTATIONPRESENTATIONOUT OF THE SHADOW PHILOSOPHICAL PRACTICE OUT OF THE SHADOW PHILOSOPHICAL PRACTICE

AS A LABORATORY OF GENDER IDENTITYAS A LABORATORY OF GENDER IDENTITYbyby

Luisa de PaulaLuisa de PaulaUniversity of UrbinoUniversity of Urbino

luisa.dep@ n.itluisa.dep@ n.itGender iden ty is undergoing a deep crisis. Men, no less than women, are seeking new roles Gender iden ty is undergoing a deep crisis. Men, no less than women, are seeking new roles

and balances. Neither psychoanalysis nor feminist theory provide adequate tools to deal with their and balances. Neither psychoanalysis nor feminist theory provide adequate tools to deal with their need for a radical change. In my presenta on I argue that philosophical prac ce opens the fi eld for need for a radical change. In my presenta on I argue that philosophical prac ce opens the fi eld for rethinking gender while valuing the rethinking gender while valuing the diff érance diff érance within the two sexes. I will show that the atavis c and within the two sexes. I will show that the atavis c and persistent defi ni on of the female within a perspec ve of hierarchical insubordina on penalises persistent defi ni on of the female within a perspec ve of hierarchical insubordina on penalises both women and men, aff ec ng the en re iden tarian spectrum of the human being. This explains both women and men, aff ec ng the en re iden tarian spectrum of the human being. This explains why gender iden ty spontaneously rises from within philosophical prac ces as its core issue, and why gender iden ty spontaneously rises from within philosophical prac ces as its core issue, and not just as one among many others.not just as one among many others.

BiographyBiographyAn APPA cer fi ed member, Luisa de Paula received her educa on in Italy, France, the UK and the An APPA cer fi ed member, Luisa de Paula received her educa on in Italy, France, the UK and the

US. A er comple ng her BAs in Philosophy and Journalism, she a ended a three years postgraduate US. A er comple ng her BAs in Philosophy and Journalism, she a ended a three years postgraduate school in Philosophical Prac ce while managing experimental projects in schools, hospitals, school in Philosophical Prac ce while managing experimental projects in schools, hospitals, universi es, and social coopera ves. In 2012 she completed a PhD through a joint supervision Italy-universi es, and social coopera ves. In 2012 she completed a PhD through a joint supervision Italy-France. She is currently edi ng a book with Peter Raabe on the topic of her presenta on.France. She is currently edi ng a book with Peter Raabe on the topic of her presenta on.

33

PRESENTATIONPRESENTATIONTWO CONCEPTIONS OF HAPPINESS: FLOURISHING AND FEELING HAPPY TWO CONCEPTIONS OF HAPPINESS: FLOURISHING AND FEELING HAPPY

bybyDimitrios DentsorasDimitrios Dentsoras

Department of PhilosophyDepartment of PhilosophyUniversity of ManitobaUniversity of Manitoba

Dimitrios [email protected] [email protected] essay inves gates the rela onship between the two prominent concep ons of happiness: The essay inves gates the rela onship between the two prominent concep ons of happiness:

(i) happiness as a value term deno ng an objec vely and intrinsically valuable quality (o en referred (i) happiness as a value term deno ng an objec vely and intrinsically valuable quality (o en referred to as well-being or fl ourishing), and (ii) happiness as a subjec ve feeling, usually associated with, and to as well-being or fl ourishing), and (ii) happiness as a subjec ve feeling, usually associated with, and arising from, an assessment of one’s current state. Philosophers have tradi onally been occupied arising from, an assessment of one’s current state. Philosophers have tradi onally been occupied with the fi rst kind of happiness, while psychologists have been focusing more on the subjec ve with the fi rst kind of happiness, while psychologists have been focusing more on the subjec ve feeling of happiness (and, more o en, unhappiness). Neither of the two groups has made a serious feeling of happiness (and, more o en, unhappiness). Neither of the two groups has made a serious a empt to bring the two no ons together, by explaining their interac on. Rather, each tends to a empt to bring the two no ons together, by explaining their interac on. Rather, each tends to favor one of the concepts, and to dismiss the other as either insignifi cant or misleading. I a empt favor one of the concepts, and to dismiss the other as either insignifi cant or misleading. I a empt to bridge the two concep ons of happiness, star ng with a discussion of ancient philosophical to bridge the two concep ons of happiness, star ng with a discussion of ancient philosophical debates on the rela onship between well-being (eudaimonia) and pleasure (the concept nearest to debates on the rela onship between well-being (eudaimonia) and pleasure (the concept nearest to contemporary subjec ve feelings of happiness). Ancient philosophers placed the greatest emphasis contemporary subjec ve feelings of happiness). Ancient philosophers placed the greatest emphasis on well-being. Their argument was o en based on the thought that what we really want is to be on well-being. Their argument was o en based on the thought that what we really want is to be truly/objec vely happy, and not merely to feel happy. I maintain that this is a powerful argument, truly/objec vely happy, and not merely to feel happy. I maintain that this is a powerful argument, which, nevertheless, fails when one considers people’s actual mo ves to choice and ac on. Usually, which, nevertheless, fails when one considers people’s actual mo ves to choice and ac on. Usually, what mo vates people is an immediate or expected feeling, rather than an objec ve assessment what mo vates people is an immediate or expected feeling, rather than an objec ve assessment of what kind of life is more intrinsically worthy. I end with some sugges ons on how the interplay of what kind of life is more intrinsically worthy. I end with some sugges ons on how the interplay between the two concep ons of happiness can be used in posi vely aff ec ng people’s a tudes between the two concep ons of happiness can be used in posi vely aff ec ng people’s a tudes towards their own lives. towards their own lives.

BiographyBiographyDimitrios Dentsoras is an Assistant Professor in Philosophy at the University of Manitoba in Dimitrios Dentsoras is an Assistant Professor in Philosophy at the University of Manitoba in

Winnipeg, Canada. I received my PhD from the Program in Classical Philosophy at Princeton University. Winnipeg, Canada. I received my PhD from the Program in Classical Philosophy at Princeton University. My research interests include ancient philosophy, moral psychology, and ethics. I am par cularly My research interests include ancient philosophy, moral psychology, and ethics. I am par cularly interested in philosophical and popular concep ons of happiness, and in their interac ons, both in interested in philosophical and popular concep ons of happiness, and in their interac ons, both in a historical and in a contemporary contexta historical and in a contemporary context

34

PRESENTATIONPRESENTATIONBIRTH TO DERRIDA’S MOTHER:BIRTH TO DERRIDA’S MOTHER:

PHILOSOPHICAL PRACTICE AT THE END OF PHILOSOPHYPHILOSOPHICAL PRACTICE AT THE END OF PHILOSOPHYbyby

Helen DouglasHelen DouglasPhilosophy in Prac cePhilosophy in Prac ce

helen@philosophy–prac ce.co.za helen@philosophy–prac ce.co.zaWhen we judge the violence of previous centuries and the burgeoning crises of the twenty-When we judge the violence of previous centuries and the burgeoning crises of the twenty-

fi rst, we must wonder how Western philosophy is implicated. This was a crucial ques on for the fi rst, we must wonder how Western philosophy is implicated. This was a crucial ques on for the French-Jewish philosopher Emmanuel Levinas, whose intui on was that ‘the solu on’ did not require French-Jewish philosopher Emmanuel Levinas, whose intui on was that ‘the solu on’ did not require ‘a change in the principles of this civilisa on’, but was perhaps a ma er of ‘giving a central role to ‘a change in the principles of this civilisa on’, but was perhaps a ma er of ‘giving a central role to elements that were on the sidelines’ and ‘changing the balance within this civilisa on between the elements that were on the sidelines’ and ‘changing the balance within this civilisa on between the basic theme of knowledge and the basic theme of the rela onship with the Other’. Following Levinas, basic theme of knowledge and the basic theme of the rela onship with the Other’. Following Levinas, this paper discusses related imbalances in the dominant mode of Western thought, including the this paper discusses related imbalances in the dominant mode of Western thought, including the ins tu on of inequality and the marginalisa on of ‘the feminine’ (more properly, the non-masculine). ins tu on of inequality and the marginalisa on of ‘the feminine’ (more properly, the non-masculine).

The paper also recommends an an dote: a prac ce of thinking-with-others that interrupts The paper also recommends an an dote: a prac ce of thinking-with-others that interrupts and counteracts philosophy’s violent tendencies. One ingredient is Levinas’s no on of ethical and counteracts philosophy’s violent tendencies. One ingredient is Levinas’s no on of ethical intersubjec vity. Another is an expansion of the radical equality presented by Jacques Rancière in intersubjec vity. Another is an expansion of the radical equality presented by Jacques Rancière in The The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipa onIgnorant Schoolmaster: Five Lessons in Intellectual Emancipa on. A prac ce that is grounded in these . A prac ce that is grounded in these views engages with par cular persons in their par cular circumstances and is open to exploring the views engages with par cular persons in their par cular circumstances and is open to exploring the en re situa on, including the poli cal, social and historical condi ons. Beyond therapy, it becomes en re situa on, including the poli cal, social and historical condi ons. Beyond therapy, it becomes an emancipatory prac ce towards the recovery of our basic humanness and dignity.an emancipatory prac ce towards the recovery of our basic humanness and dignity.

The prac ce does not, however, become philosophy. It lacks that virility and ambi on. The prac ce does not, however, become philosophy. It lacks that virility and ambi on. Embracing quali es that have been ‘on the sidelines’, relegated to the female and not explicitly Embracing quali es that have been ‘on the sidelines’, relegated to the female and not explicitly thought, it loves wisdom and seeks truth but refracts the thought, it loves wisdom and seeks truth but refracts the logoilogoi of technique and method. It prefers of technique and method. It prefers conversa on to argument, is poe c and deeply discreet. It may just be the concep on of ‘a thinking conversa on to argument, is poe c and deeply discreet. It may just be the concep on of ‘a thinking mother’ (Jacques Derrida’s charming image of a ‘post-deconstruc ve philosopher’).mother’ (Jacques Derrida’s charming image of a ‘post-deconstruc ve philosopher’).

ReferencesReferences

DerridaDerrida. DVD. Directed by Kirby Dick and Amy ZieringKofman, 2002. . DVD. Directed by Kirby Dick and Amy ZieringKofman, 2002. Jane Doe Films.kirbydick.com/derrida/DerridaTRANSCRIPT.doc.Jane Doe Films.kirbydick.com/derrida/DerridaTRANSCRIPT.doc.Levinas, E. DVD. Interview by France Guwy for Dutch Television, 1986.Levinas, E. DVD. Interview by France Guwy for Dutch Television, 1986.

BiographyBiographyHelen DouglasHelen Douglas (MA Stellenbosch, 2002; BGS Simon Fraser, 1997) is the author of (MA Stellenbosch, 2002; BGS Simon Fraser, 1997) is the author of Love and Arms: Love and Arms:

Violence and Jus fi ca on a er LevinasViolence and Jus fi ca on a er Levinas (Pi sburgh: Trivium Publica ons, 2010), which explores the (Pi sburgh: Trivium Publica ons, 2010), which explores the ethics of violence. She has also published several ar cles on the intersec on of ethics, poli cs and ethics of violence. She has also published several ar cles on the intersec on of ethics, poli cs and therapy, and guest-edited a special issue on Philosophical Prac ces for the journal therapy, and guest-edited a special issue on Philosophical Prac ces for the journal Janus HeadJanus Head (8:2, (8:2, 2005). She received an MA (cum laude) in philosophy from the University of Stellenbosch, South 2005). She received an MA (cum laude) in philosophy from the University of Stellenbosch, South Africa in 2002 and a Bachelor of General Studies from Simon Fraser University in Vancouver, Canada Africa in 2002 and a Bachelor of General Studies from Simon Fraser University in Vancouver, Canada in 1997. She has conducted a philosophical prac ce in Cape Town since 2002, off ering counselling to in 1997. She has conducted a philosophical prac ce in Cape Town since 2002, off ering counselling to individuals and couples as well as a monthly philosophy café.individuals and couples as well as a monthly philosophy café.

35

PRESENTATIONPRESENTATIONRECOGNISING THE CONFLICT IN PHILOSOPHICAL COUNSELING:RECOGNISING THE CONFLICT IN PHILOSOPHICAL COUNSELING:

WHAT CAN HEGEL CONTRIBUTE TO CONFLICT RESOLUTION IN PHILOSOPHICAL PRACTICE?WHAT CAN HEGEL CONTRIBUTE TO CONFLICT RESOLUTION IN PHILOSOPHICAL PRACTICE?byby

Aleksandar Fa ćAleksandar Fa ćIns tute for Philosophy and Social TheoryIns tute for Philosophy and Social Theory

University of BelgradeUniversity of Belgradealeksandar.fa [email protected] [email protected]

The paper discusses the poten al of Hegel’s early views on ‘recogni on’ as the dynamic The paper discusses the poten al of Hegel’s early views on ‘recogni on’ as the dynamic founda on of confl ict, which were made philosophically famous through the interpreta on of Axel founda on of confl ict, which were made philosophically famous through the interpreta on of Axel Honneth, to assist philosophical counseling aimed at confl ict resolu on on various levels, ranging Honneth, to assist philosophical counseling aimed at confl ict resolu on on various levels, ranging from the family to the workplace or rela ons between social groups.from the family to the workplace or rela ons between social groups.

Hegel’s basic idea is that confl icts are a form of recogni on-seeking on all levels; however Hegel’s basic idea is that confl icts are a form of recogni on-seeking on all levels; however their appearance in everyday life, and their emo onal charge for all the par es involved make their appearance in everyday life, and their emo onal charge for all the par es involved make them appear as destruc ve and socially undesirable events. I argue in this paper that the modern them appear as destruc ve and socially undesirable events. I argue in this paper that the modern strategies of prac cal confl ict-resolu on, such as that developed by Johan Galtung and his followers, strategies of prac cal confl ict-resolu on, such as that developed by Johan Galtung and his followers, which emphasise de-escala on and a quest for common ground and do not rule out the ‘freezing’ of which emphasise de-escala on and a quest for common ground and do not rule out the ‘freezing’ of confl icts un l adequate circumstances for their resolu on are available, miss the Hegelian point of confl icts un l adequate circumstances for their resolu on are available, miss the Hegelian point of confl icts. Thus they fail to contribute to a full understanding of the conceptual founda ons of most confl icts. Thus they fail to contribute to a full understanding of the conceptual founda ons of most confl icts and of ways to address them as dimensions of human existence.confl icts and of ways to address them as dimensions of human existence.

In the concluding sec on of the paper I suggest ways in which philosophical counseling can In the concluding sec on of the paper I suggest ways in which philosophical counseling can be seen as the ideal format under which to approach the resolu on of confl icts as structures grown be seen as the ideal format under which to approach the resolu on of confl icts as structures grown from recogni on-seeking. I argue that the op mal result of such philosophical ‘confl ict resolu on’ from recogni on-seeking. I argue that the op mal result of such philosophical ‘confl ict resolu on’ need not necessarily and always be a removal of the confl ict; rather what ma ers is that the confl ict need not necessarily and always be a removal of the confl ict; rather what ma ers is that the confl ict is conceptualized by reference to the par es’ needs and existen al prospects in the community. I is conceptualized by reference to the par es’ needs and existen al prospects in the community. I thus argue that a peaceful and prosperous community is not necessarily one without confl icts, but thus argue that a peaceful and prosperous community is not necessarily one without confl icts, but rather one where confl icts are allocated a proper place in people’s self-percep ons and percep ons rather one where confl icts are allocated a proper place in people’s self-percep ons and percep ons of others.of others.

BiographyBiographyAleksandar Fa ć is a philosopher whose main interests lie in the theory of values and applied Aleksandar Fa ć is a philosopher whose main interests lie in the theory of values and applied

ethics. He has worked extensively in the applica ons of value theory and ethics to various professional ethics. He has worked extensively in the applica ons of value theory and ethics to various professional fi elds, including those of the public administra on, the security and intelligence professions. He is fi elds, including those of the public administra on, the security and intelligence professions. He is the author of several books on the ethics of public policy, including Punishment and Restora ve the author of several books on the ethics of public policy, including Punishment and Restora ve Crime—Handling: A Social Theory of Trust (Aldershot: Ashgate, 1995); Crime and Social Control in Crime—Handling: A Social Theory of Trust (Aldershot: Ashgate, 1995); Crime and Social Control in ‘Central’-Eastern Europe: A Guide to Theory and Prac ce (Aldershot, Ashgate, 1997); Reconcilia on ‘Central’-Eastern Europe: A Guide to Theory and Prac ce (Aldershot, Ashgate, 1997); Reconcilia on via the War Crimes Tribunal? (Aldershot: Ashgate, 2000), Freedom and Heteronomy: An Essay on via the War Crimes Tribunal? (Aldershot: Ashgate, 2000), Freedom and Heteronomy: An Essay on the Liberal Society (Belgrade: Ins tute of Interna onal Poli cs and Economics, 2009), and The ad the Liberal Society (Belgrade: Ins tute of Interna onal Poli cs and Economics, 2009), and The ad hoc Interna onal War Crimes Tribunals: An Assessment (with Klaus Bachmann, Londong: Routledge, hoc Interna onal War Crimes Tribunals: An Assessment (with Klaus Bachmann, Londong: Routledge, forthcoming 2015). He is a Fellow and Cer fi ed Client Counselor with the American Associa on forthcoming 2015). He is a Fellow and Cer fi ed Client Counselor with the American Associa on of Philosophical Prac oners and a member of numerous professional bodies. He also serves on of Philosophical Prac oners and a member of numerous professional bodies. He also serves on Belgrade Univerity’s Professional Ethics Commi ee for the period 2014–2017).Belgrade Univerity’s Professional Ethics Commi ee for the period 2014–2017).

36

PRESENTATIONPRESENTATIONTHE NEW ROLE OF THE SEMINARY PHILOSOPHER AS A PHILOSOPHICAL PRACTITIONER THE NEW ROLE OF THE SEMINARY PHILOSOPHER AS A PHILOSOPHICAL PRACTITIONER

bybyVaughn J. FayleVaughn J. Fayle

St. Isidore’s College, Antonianum University RomeSt. Isidore’s College, Antonianum University [email protected]@gmial.com

Since the 13th century students of theology, students for ministry in various denomina ons and Since the 13th century students of theology, students for ministry in various denomina ons and professional religious scholars have been trained in the rigorous discipline of philosophy. This program professional religious scholars have been trained in the rigorous discipline of philosophy. This program of logic and cri cal thinking was o en helpful when understanding the changing social ideologies of logic and cri cal thinking was o en helpful when understanding the changing social ideologies in the medieval period. Sadly, philosophy today is increasingly undervalued by many universi es in in the medieval period. Sadly, philosophy today is increasingly undervalued by many universi es in the world and ranks as one of the most unhelpful degrees when compared with a master’s of public the world and ranks as one of the most unhelpful degrees when compared with a master’s of public health or a master’s in social work. And yet, all over the world, former seminary philosophy students health or a master’s in social work. And yet, all over the world, former seminary philosophy students are placed daily in prac cal situa ons, in war-torn areas of the world with religious and social are placed daily in prac cal situa ons, in war-torn areas of the world with religious and social confl icto and urgent medical concerns. Unlike academic professional philosophers, they do not live confl icto and urgent medical concerns. Unlike academic professional philosophers, they do not live in ivory towers. The ques on remains: how does one transform tradi onal philosophical training in in ivory towers. The ques on remains: how does one transform tradi onal philosophical training in seminaries into a more relevant, interdisciplinary method allowing philosophy students to func on seminaries into a more relevant, interdisciplinary method allowing philosophy students to func on as ‘philosophical prac oners’ who use cri cal and intellectual tools to understand the dilemmas as ‘philosophical prac oners’ who use cri cal and intellectual tools to understand the dilemmas people face in today’s world? This presenta on will fi rst trace the history of academic philosophy people face in today’s world? This presenta on will fi rst trace the history of academic philosophy in seminaries, show why this system is inadequate, and then proceed to 5 models for a new style in seminaries, show why this system is inadequate, and then proceed to 5 models for a new style of philosophical educa on based on a philosophical–prac ce–model applicable to concerns of the of philosophical educa on based on a philosophical–prac ce–model applicable to concerns of the interna onal community today. interna onal community today.

BiographyBiographyBorn and educated in South Africa, Vaughn Jerome Fayle holds degrees in musicology, theology Born and educated in South Africa, Vaughn Jerome Fayle holds degrees in musicology, theology

and philosophy from European universi es. He has been director and professor of philosophical and philosophy from European universi es. He has been director and professor of philosophical studies at two schools of theology in the USA for the past 22 years. He has also served as associate studies at two schools of theology in the USA for the past 22 years. He has also served as associate director for the University of Illinois at Chicago Center on Human Responses to Social Catastrophes. director for the University of Illinois at Chicago Center on Human Responses to Social Catastrophes. His research in applying the social phenomenology of Alfred Schutz and Merleau–Ponty has led him His research in applying the social phenomenology of Alfred Schutz and Merleau–Ponty has led him to construct social philosophical methods for immigrants, refugees and persons with disabili es in to construct social philosophical methods for immigrants, refugees and persons with disabili es in the world today. He is resident scholar at St. Isidore’s College in Rome, Italy and teaches philosophy the world today. He is resident scholar at St. Isidore’s College in Rome, Italy and teaches philosophy at the Antonianum University.at the Antonianum University.

37

PRESENTATIONPRESENTATIONSPIRITUALITY AND PHILOSOPHICAL PRACTICE: SPIRITUALITY AND PHILOSOPHICAL PRACTICE: GROUP COUNSELING WITH CLIENTS IN CRISISGROUP COUNSELING WITH CLIENTS IN CRISIS

bybyVaughana FearyVaughana Feary

APPA Vice–President and CFOAPPA Vice–President and CFOProgram Director, Excalibur: A Center for Applied Ethics; APPAProgram Director, Excalibur: A Center for Applied Ethics; APPA

Recent academic philosophy has had li le to say about the concept of spirituality, but Recent academic philosophy has had li le to say about the concept of spirituality, but philosophical tradi ons of spirituality are useful in philosophical prac ce because they can serve philosophical tradi ons of spirituality are useful in philosophical prac ce because they can serve to suggest ways for our clients to lead richer and more deeply philosophical lives. Moreover, there to suggest ways for our clients to lead richer and more deeply philosophical lives. Moreover, there is a dialec cal interplay between academic theory and philosophical prac ce for prac ce o en is a dialec cal interplay between academic theory and philosophical prac ce for prac ce o en demonstrates that theory requires modifi ca on or extension. demonstrates that theory requires modifi ca on or extension.

Spirituality is a way of being in the world which involves predisposi ons to relate to the world Spirituality is a way of being in the world which involves predisposi ons to relate to the world in terms of par cular transcendent ideas, values and prac ces. It has connec ons to specifi c themes in terms of par cular transcendent ideas, values and prac ces. It has connec ons to specifi c themes in various philosophical and wisdom tradi ons which include: Platonic and Neoplatonic stages in various philosophical and wisdom tradi ons which include: Platonic and Neoplatonic stages of enriched understanding; Stoic views of serenity; Phenomenological and Hindu concep ons of of enriched understanding; Stoic views of serenity; Phenomenological and Hindu concep ons of experiencing the sacred; Chris an and analy c views of hope and forgiveness; Kan an, Buddhist, experiencing the sacred; Chris an and analy c views of hope and forgiveness; Kan an, Buddhist, and Feminist approaches to community: Kant’s no on of the sublime; and Transcendentalist and and Feminist approaches to community: Kant’s no on of the sublime; and Transcendentalist and Na ve American concep ons of nature Na ve American concep ons of nature

Philosophical explora ons of “spirituality” and its related themes can be therapeu cally Philosophical explora ons of “spirituality” and its related themes can be therapeu cally valuable in working with groups in crisis. Aside from being intrinsically valuable, philosophical valuable in working with groups in crisis. Aside from being intrinsically valuable, philosophical explora ons of spiritual dimensions of living can reduce stress, provide coping strategies at mes explora ons of spiritual dimensions of living can reduce stress, provide coping strategies at mes of tragedy, and improve quality of life for those in crisis. The workshop accompanying this paper of tragedy, and improve quality of life for those in crisis. The workshop accompanying this paper will show how to s mulate dialogue about spirituality and conduct group exercises designed for will show how to s mulate dialogue about spirituality and conduct group exercises designed for corpora ons, hospitals, rehabilita on centers, substance abuse clinics, senior centers etc.corpora ons, hospitals, rehabilita on centers, substance abuse clinics, senior centers etc.

BiographyBiographyVaughana Feary received her Ph.D. from the University of Arizona n 1979. Her areas of Vaughana Feary received her Ph.D. from the University of Arizona n 1979. Her areas of

specializa on are: Legal, Moral and Social Poli cal Philosophy, Feminist Philosophy, and Philosophical specializa on are: Legal, Moral and Social Poli cal Philosophy, Feminist Philosophy, and Philosophical Prac ce . She is re red from teaching philosophy at Fairleigh Dickinson University, Madison Campus. Prac ce . She is re red from teaching philosophy at Fairleigh Dickinson University, Madison Campus. She is a former President of the Society for Philosophy, Counseling, and Psychotherapy (ASPCP) and She is a former President of the Society for Philosophy, Counseling, and Psychotherapy (ASPCP) and current Vice President of the American Philosophical Prac oners Associa on (APPA) and one of its current Vice President of the American Philosophical Prac oners Associa on (APPA) and one of its founding Board members. She serves as Program Director for Excalibur: A Center for Applied Ethics. founding Board members. She serves as Program Director for Excalibur: A Center for Applied Ethics. She is s ll doing consul ng work for corpora ons, hospitals, correc onal facili es and museums.She is s ll doing consul ng work for corpora ons, hospitals, correc onal facili es and museums.

Vaughana has worked in correc onal facili es designing and delivering programs for adult Vaughana has worked in correc onal facili es designing and delivering programs for adult and juvenile off enders for over 13 years and was the fi rst philosopher to consult in this area. Her and juvenile off enders for over 13 years and was the fi rst philosopher to consult in this area. Her most recent ar cle in this area is “Philosophical Therapy in Correc onal Facili es” in most recent ar cle in this area is “Philosophical Therapy in Correc onal Facili es” in The Journal The Journal of Humani es Therapyof Humani es Therapy, Vol 4, December 14. She was also one of the fi rst philosophers to do , Vol 4, December 14. She was also one of the fi rst philosophers to do philosophical counseling with cancer pa ents and to design and deliver programs for cancer centers. philosophical counseling with cancer pa ents and to design and deliver programs for cancer centers. One of her best known ar cles in this area is “Medicine for the Soul: Philosophical Counseling with One of her best known ar cles in this area is “Medicine for the Soul: Philosophical Counseling with Cancer Pa ents” in ed. Henning Herrestad, Anders Holt and Helge Svare, Cancer Pa ents” in ed. Henning Herrestad, Anders Holt and Helge Svare, Philosophy in SocietyPhilosophy in Society , Oslo , Oslo Norway: Unipub Fourlag, 2002. She has published extensively in Business Ethics and organiza onal Norway: Unipub Fourlag, 2002. She has published extensively in Business Ethics and organiza onal consul ng. Her background and approach to philosophical prac ce are described in ed. Jeane e consul ng. Her background and approach to philosophical prac ce are described in ed. Jeane e Bresson Ladegaard Knox, Bresson Ladegaard Knox, Philosophical Prac cePhilosophical Prac ce. Automa c Press, 2013.. Automa c Press, 2013.

38

MASTERCLASSMASTERCLASS

PHILOSOPHICAL COUNSELINGPHILOSOPHICAL COUNSELINGbyby

Vaughana Feary Vaughana Feary [email protected]@aol.com

Lou Marinoff Lou Marinoff City College of New YorkCity College of New Yorklou.marinoff @appa.edulou.marinoff @appa.edu

This Master Class will be a 3-hour workshop, devoted This Master Class will be a 3-hour workshop, devoted eithereither(1) (1) to analysis and discussion of case studies submi ed by philosophical counselors; to analysis and discussion of case studies submi ed by philosophical counselors; or,or,(2) (2) to live supervision of actual counseling sessions (no role playing).to live supervision of actual counseling sessions (no role playing).Op on (1) Op on (1) approximately 6-8 case studies will be selected for this 3-hour workshop. approximately 6-8 case studies will be selected for this 3-hour workshop. In order to be considered for selec on, case studies must be submi ed via email, as MS-Word In order to be considered for selec on, case studies must be submi ed via email, as MS-Word

a achments, to Vaughana Feary and Lou Marinoff , no later than June 10, 2014. a achments, to Vaughana Feary and Lou Marinoff , no later than June 10, 2014. Their email addresses are [email protected] and lou.marinoff @appa.eduTheir email addresses are [email protected] and lou.marinoff @appa.eduEach case study should embody (most or all of) the following elements, should be wri en in Each case study should embody (most or all of) the following elements, should be wri en in

English, and should have a length of 1,000-1,500 words.English, and should have a length of 1,000-1,500 words.Relevant historyRelevant historyNature of problem or processNature of problem or processMain philosophical issueMain philosophical issueMethod (if any) and heuris c for selec onMethod (if any) and heuris c for selec onPhilosophical idea(s) that were helpfulPhilosophical idea(s) that were helpfulHow was main issue managed or resolved?How was main issue managed or resolved?Other relevant issues?Other relevant issues?Other observa onsOther observa onsRela ons to theory or case literature extantRela ons to theory or case literature extantPar cipants in this Master Class can expect to gain perspec ve on both theories and methods Par cipants in this Master Class can expect to gain perspec ve on both theories and methods

of philosophical counseling, not only as applied to the selected cases, but as applicable to a range of philosophical counseling, not only as applied to the selected cases, but as applicable to a range of cases beyond those treated in the allo ed me. Submi ed cases may also be considered for of cases beyond those treated in the allo ed me. Submi ed cases may also be considered for publica on in publica on in Philosophical Prac ce: Journal of the APPA.Philosophical Prac ce: Journal of the APPA.

Op on (2) Op on (2) Three volunteer philosophical counselors will, in turn, counsel three diff erent Three volunteer philosophical counselors will, in turn, counsel three diff erent volunteer clients during the Master Class. They will be observed and supervised by Profs. Feary and volunteer clients during the Master Class. They will be observed and supervised by Profs. Feary and Marinoff , who will provide commentary and feedback. Discussions will ensue. Marinoff , who will provide commentary and feedback. Discussions will ensue.

BiographiesBiographiesVaughana Feary is an APPA co-Founder and Vice President. She has pioneered philosophical Vaughana Feary is an APPA co-Founder and Vice President. She has pioneered philosophical

counseling in the corporate world, for incarcerated popula ons, and for cancer pa ents. counseling in the corporate world, for incarcerated popula ons, and for cancer pa ents. Lou Marinoff is APPA’s founding president, and professor of philosophy at The City College of Lou Marinoff is APPA’s founding president, and professor of philosophy at The City College of

New York. He is a well-known philosophical prac oner and author.New York. He is a well-known philosophical prac oner and author.

39

WORKSHOPWORKSHOPPHILOSOPHICAL PRACTICE AND MY LIFE EXPERIENCEPHILOSOPHICAL PRACTICE AND MY LIFE EXPERIENCE

bybyWilli FillingerWilli Fillinger

ZürichZü[email protected]@kopfvoran.ch

It must have been in 1981 or 1982 that I read in the German magazine „Der Spiegel“ about a It must have been in 1981 or 1982 that I read in the German magazine „Der Spiegel“ about a young philosopher who opened the fi rst philosophical prac ce: Gerd Achenbach. My reac on was young philosopher who opened the fi rst philosophical prac ce: Gerd Achenbach. My reac on was very clear: one day I would also open a philosophical prac ce because this fi ed my understanding very clear: one day I would also open a philosophical prac ce because this fi ed my understanding of philosophy. But at the same me I thought: I cannot yet do it now because all I have seen un l of philosophy. But at the same me I thought: I cannot yet do it now because all I have seen un l now have been schools as a student and teacher on various levels. So I ‘went pregnant’ with the now have been schools as a student and teacher on various levels. So I ‘went pregnant’ with the idea for more than 12 years. In 1995 I opened my own philosophical prac ce in Zurich. What had idea for more than 12 years. In 1995 I opened my own philosophical prac ce in Zurich. What had happened in the mean me?happened in the mean me?

From 1985 ll 1990 I worked as a delegate of the Interna onal Commi ee of the Red Cross From 1985 ll 1990 I worked as a delegate of the Interna onal Commi ee of the Red Cross (ICRC) in the Philippines, in Mozambique and in Peru, three countries which suff ered under an (ICRC) in the Philippines, in Mozambique and in Peru, three countries which suff ered under an internal armed confl ict (two confl icts in the Philippines). As a delegate of the ICRC I tried to convince internal armed confl ict (two confl icts in the Philippines). As a delegate of the ICRC I tried to convince all the par es involved to respect the rules of the humanitarian law which was in fact a minimal all the par es involved to respect the rules of the humanitarian law which was in fact a minimal ethics in wars and armed confl icts. For this purpose I spoke to offi cers and soldiers, leaders and ethics in wars and armed confl icts. For this purpose I spoke to offi cers and soldiers, leaders and fi ghters of the guerilla but also to civilian people down to the poorest peasants and fi shermen. We fi ghters of the guerilla but also to civilian people down to the poorest peasants and fi shermen. We also visited the poli cal prisoners with the aim that they would not be mistreated and that they had also visited the poli cal prisoners with the aim that they would not be mistreated and that they had decent condi ons of deten on. decent condi ons of deten on.

The return to Switzerland was not easy. I had an accident and did not fi nd a job: I was unemployed The return to Switzerland was not easy. I had an accident and did not fi nd a job: I was unemployed and had to register at the labour offi ce. But soon I was employed by the labour offi ce itself because and had to register at the labour offi ce. But soon I was employed by the labour offi ce itself because the unemployment grew rapidly during this period of me. As a counsellor for ques ons of further the unemployment grew rapidly during this period of me. As a counsellor for ques ons of further educa on and training (educa on and training (WeiterbildungWeiterbildung) I spoke with dozens or even hundreds of jobless people. ) I spoke with dozens or even hundreds of jobless people.

With these experiences, ICRC and labour offi ce, and many others, I was not only someone who With these experiences, ICRC and labour offi ce, and many others, I was not only someone who knew much more about the world then before, but I was another person and had therefore another knew much more about the world then before, but I was another person and had therefore another standpoint in the world. However, to bring all this together, especially philosophy and experience, standpoint in the world. However, to bring all this together, especially philosophy and experience, was not easy and it is not easy un l today. I am s ll working on it, like everybody else.was not easy and it is not easy un l today. I am s ll working on it, like everybody else.

The ques ons, however, remain very interes ng and very important: How important is our own The ques ons, however, remain very interes ng and very important: How important is our own experience for our work in philosophical prac ce? How do they really interact, namely philosophical experience for our work in philosophical prac ce? How do they really interact, namely philosophical refl ec ons (or concepts) and the immediacy of percep on and ac on? How do they infl uence one refl ec ons (or concepts) and the immediacy of percep on and ac on? How do they infl uence one another? Is it possible to create a synthesis? another? Is it possible to create a synthesis?

Willy Fillinger’s biography is sketched in his workshop abstractWilly Fillinger’s biography is sketched in his workshop abstract.

40

PRESENTATIONPRESENTATIONPHILOSOPHICAL PRACTICE AND SOCIETY OF THE SPECTACLEPHILOSOPHICAL PRACTICE AND SOCIETY OF THE SPECTACLE

bybyGuido Giacomo Ga aiGuido Giacomo Ga ai

Florence Florence [email protected]@gmail.com

First published in 1967 in France, Guy Debord ‘The Society of Spectacle’ remains one of the First published in 1967 in France, Guy Debord ‘The Society of Spectacle’ remains one of the most widely read and commented books in the world of philosophy and sociology. Intellectuals and most widely read and commented books in the world of philosophy and sociology. Intellectuals and ar sts like Baudrillard in France or Bauman in Poland have made strong links between their analyses ar sts like Baudrillard in France or Bauman in Poland have made strong links between their analyses of society and the Debordian one. There are several main ways in which spectacle is present in our of society and the Debordian one. There are several main ways in which spectacle is present in our lives. Television has changed our world completely, thus also changing philosophical debates. Just lives. Television has changed our world completely, thus also changing philosophical debates. Just as Socrates was facing wri en paper and Debord was facing the shining screen, nowadays we have as Socrates was facing wri en paper and Debord was facing the shining screen, nowadays we have to deal with the internet and smartphones—in one word, with a completely ‘connected’ life. We to deal with the internet and smartphones—in one word, with a completely ‘connected’ life. We could say that the youngest genera ons have almost no life outside ‘the net’. It is with those people could say that the youngest genera ons have almost no life outside ‘the net’. It is with those people that we as prac oners have to philosophise. Furthermore, it is within this kind of life that we must that we as prac oners have to philosophise. Furthermore, it is within this kind of life that we must philosophise with ourselves and organise our careers. What is philosophy today? Has it changed? philosophise with ourselves and organise our careers. What is philosophy today? Has it changed? Is it alive? Is it exactly the same as before? Can we perhaps go back to philosophical prac ce more Is it alive? Is it exactly the same as before? Can we perhaps go back to philosophical prac ce more easily now than before? Or is philosophy dying with the shortening a en on spans of most people? easily now than before? Or is philosophy dying with the shortening a en on spans of most people? I do not want to give a single answer but I would like to bring out some experience from my daily I do not want to give a single answer but I would like to bring out some experience from my daily work with teenagers and discussed it so as to fi nd ideas, solu ons and instruments to start on the work with teenagers and discussed it so as to fi nd ideas, solu ons and instruments to start on the long road of what I believe is the inevitable confronta on between philosophical prac ce and the long road of what I believe is the inevitable confronta on between philosophical prac ce and the society of spectacle.society of spectacle.

BiographyBiographyGuido Giacomo Ga ai was born in Fiesole on 17 August 1981, from a family of teachers. Thanks Guido Giacomo Ga ai was born in Fiesole on 17 August 1981, from a family of teachers. Thanks

to a Swiss aunt he speaks French at home from the very beginning, and his parents hire a New to a Swiss aunt he speaks French at home from the very beginning, and his parents hire a New Zealand nurse to let him speak English right away. Raised by a philosopher grandfather (Roberto Zealand nurse to let him speak English right away. Raised by a philosopher grandfather (Roberto G. Salvadori), when he was 6 years old he began studying theater ac ng and when he turned 14 G. Salvadori), when he was 6 years old he began studying theater ac ng and when he turned 14 he opened his fi rst theater company (La Rosa Nera) and published his fi rst story in the newspaper he opened his fi rst theater company (La Rosa Nera) and published his fi rst story in the newspaper L’Unità. A er the success of some apartment theater in Florence, at 17 he enrolled in the fi lm school L’Unità. A er the success of some apartment theater in Florence, at 17 he enrolled in the fi lm school Imagine of Giuseppe Ferlito, where he graduated two years later in movie direc ng. At age of 19 Imagine of Giuseppe Ferlito, where he graduated two years later in movie direc ng. At age of 19 he enrolled in the faculty of philosophy of Florence where he graduated in Moral Philosophy and he enrolled in the faculty of philosophy of Florence where he graduated in Moral Philosophy and specialized in History of Philosophy of Renaissance. During the years of specializa on he follows specialized in History of Philosophy of Renaissance. During the years of specializa on he follows a master’s degree in Eastern and Compara ve Philosophy in Rimini and then one in Philosophical a master’s degree in Eastern and Compara ve Philosophy in Rimini and then one in Philosophical Prac ce in Paris, with Oscar Brenifi er. In 2005, in Florence, during his university years, he founded Prac ce in Paris, with Oscar Brenifi er. In 2005, in Florence, during his university years, he founded the hyronist movement, a s ll alive philosophical movement, the web television HyronisTV and the the hyronist movement, a s ll alive philosophical movement, the web television HyronisTV and the fes val of philosophy of Florence (FilosoFes val) both also s ll alive.fes val of philosophy of Florence (FilosoFes val) both also s ll alive.

41

WORKSHOPWORKSHOPTHE PREACHER TEACHING AND LEARNINGTHE PREACHER TEACHING AND LEARNING

bybyAudrey GersAudrey Gers

Ins tute for Philosophical Prac ce, ParisIns tute for Philosophical Prac ce, [email protected]@yahoo.fr

In this story, Nasruddin is a travelling imam. During his peregrina on, he stops by a small town In this story, Nasruddin is a travelling imam. During his peregrina on, he stops by a small town where the local imam just died. Hearing he is a preacher, a group of faithful comes to get him in where the local imam just died. Hearing he is a preacher, a group of faithful comes to get him in order to give the Friday sermon. But Nasruddin does not really want to do it; he feels red, lazy, and order to give the Friday sermon. But Nasruddin does not really want to do it; he feels red, lazy, and he declines the invita on. But the people insist forcefully, they really want to hear the truth of the he declines the invita on. But the people insist forcefully, they really want to hear the truth of the good words, so Nasruddin fi nally accepts, grumbling. Once on the pulpit, he asks ‘Dear brothers, good words, so Nasruddin fi nally accepts, grumbling. Once on the pulpit, he asks ‘Dear brothers, do you know what I will talk about?’ And of course, being good Muslims, everybody answers in one do you know what I will talk about?’ And of course, being good Muslims, everybody answers in one voice: ‘Yes!’ So Nasruddin replies: ‘Well then, there is no use for me to stay here!’ and he leaves. voice: ‘Yes!’ So Nasruddin replies: ‘Well then, there is no use for me to stay here!’ and he leaves. But the people, frustrated of the good word, fetch him once more in spite of his resistance. Once But the people, frustrated of the good word, fetch him once more in spite of his resistance. Once at the mosque, he asks again the ques on ‘Do you know what I will talk about?’, and everyone, at the mosque, he asks again the ques on ‘Do you know what I will talk about?’, and everyone, remembering the previous me, answers ‘No!’. To this, Nasruddin replies with a tone of anger: ‘Then remembering the previous me, answers ‘No!’. To this, Nasruddin replies with a tone of anger: ‘Then what I am doing with such a bunch of ignorants, infi dels and pagans!’, and he leaves in a huff . But what I am doing with such a bunch of ignorants, infi dels and pagans!’, and he leaves in a huff . But the faithful, unfl agging, although somewhat irritated by now, fetch him once again, and in spite the faithful, unfl agging, although somewhat irritated by now, fetch him once again, and in spite of his protests force him to come back for the third me. Everybody is now ge ng ready for the of his protests force him to come back for the third me. Everybody is now ge ng ready for the terrible ques on. ‘Well, do you know what I will talk about?’ asks he drama cally. But the faithful terrible ques on. ‘Well, do you know what I will talk about?’ asks he drama cally. But the faithful are confused. ‘Yes!’ shouts half the crowd. ‘No!’ shouts the other half of the crowd. So Nasruddin are confused. ‘Yes!’ shouts half the crowd. ‘No!’ shouts the other half of the crowd. So Nasruddin concludes: ‘Well I propose that the ones who know explain everything to the ones who don’t know!’ concludes: ‘Well I propose that the ones who know explain everything to the ones who don’t know!’ and he leaves. and he leaves. Work to do for the par cipants: Work to do for the par cipants:

to write a moral of the story on a paper; To give an argument in one sentence for which to write a moral of the story on a paper; To give an argument in one sentence for which reason we deduce this moral; to fi nd one concept synthesizing the moral; write it; to collect several reason we deduce this moral; to fi nd one concept synthesizing the moral; write it; to collect several concepts on the wri ng board; to select the two most u lized (by making links between them and concepts on the wri ng board; to select the two most u lized (by making links between them and checking their frequency in the group); to divide the group into two groups: one concept to work for checking their frequency in the group); to divide the group into two groups: one concept to work for each group; to fi nd one moral by group: two morals in total; to write the two morals on the wri ng each group; to fi nd one moral by group: two morals in total; to write the two morals on the wri ng board; to cri cize them, in a collec ve discussion;board; to cri cize them, in a collec ve discussion;

at the end, to check who has kept their idea (moral wri en at the beginning on the paper), who at the end, to check who has kept their idea (moral wri en at the beginning on the paper), who has changed theirs. One principle of the prac ce of philosophy is to fi nd a teacher in anyone and at has changed theirs. One principle of the prac ce of philosophy is to fi nd a teacher in anyone and at the same me to make somebody realize by themselves that they can be a teacher. To achieve this the same me to make somebody realize by themselves that they can be a teacher. To achieve this coopera on between individuals is required. This coopera on will allow us to risk a hypothesis to coopera on between individuals is required. This coopera on will allow us to risk a hypothesis to think about, or to give up perhaps, to make the thinking move at least, by pu ng in ques on some think about, or to give up perhaps, to make the thinking move at least, by pu ng in ques on some points which at fi rst seem to be taken for granted. The teacher is the one who knows something; points which at fi rst seem to be taken for granted. The teacher is the one who knows something; however this knowledge is about to change at the moment it is transmi ed from the teacher to however this knowledge is about to change at the moment it is transmi ed from the teacher to the student. Why? Because with its transmission, knowledge no longer belongs to the same person the student. Why? Because with its transmission, knowledge no longer belongs to the same person and this changes the value of it. Is the knowledge s ll the property of the teacher, or is it now the and this changes the value of it. Is the knowledge s ll the property of the teacher, or is it now the property of the student? Perhaps the same knowledge is possessed equally by the teacher and the property of the student? Perhaps the same knowledge is possessed equally by the teacher and the student?student?

Whatever the answer to any of these ques ons is, it draws our a en on to the legi macy of Whatever the answer to any of these ques ons is, it draws our a en on to the legi macy of knowledge and enlightens our connec on to it.knowledge and enlightens our connec on to it.BiographyBiography

Audrey Gers, French philosopher-prac oner, has been developing her prac ce with Oscar Audrey Gers, French philosopher-prac oner, has been developing her prac ce with Oscar Brenifi er and Isabelle Millon at the Ins tute of Philosophical Prac ce for eight years, near Paris. She Brenifi er and Isabelle Millon at the Ins tute of Philosophical Prac ce for eight years, near Paris. She prac ces the art of ques oning, like Socrates did in Ancient Greece: tes ng the strength of one’s prac ces the art of ques oning, like Socrates did in Ancient Greece: tes ng the strength of one’s opinion, problema zing it so as to get some truth from it, while teaching others how to achieve a opinion, problema zing it so as to get some truth from it, while teaching others how to achieve a fl exible view of the world.fl exible view of the world.

In parallel, she works at promo ng philosophy and the modera on of philosophical workshops In parallel, she works at promo ng philosophy and the modera on of philosophical workshops in France and abroad.in France and abroad.

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WORKSHOPWORKSHOP CAN PHILOSOPHICAL COUNSELING BE TAUGHT? CAN PHILOSOPHICAL COUNSELING BE TAUGHT?

bybyOra GruengardOra Gruengard

Shenkar College of Engineering and DesignShenkar College of Engineering and DesignRamat GanRamat Gan

[email protected]@[email protected]@gmail.com

The ques on whether knowledge can be taught was raised by thinkers as diff erent as Plato The ques on whether knowledge can be taught was raised by thinkers as diff erent as Plato and the Zen Buddhists. Plato’s claim that the student of mathema cs is and the Zen Buddhists. Plato’s claim that the student of mathema cs is remindedreminded of his ‘forgo en of his ‘forgo en knowledge’ is dubious. (The Platonic pretence to know what a soul allegedly knows before its knowledge’ is dubious. (The Platonic pretence to know what a soul allegedly knows before its incarna on is as unjus fi ed as the psychoanalyst pretence to know the pa ent’s unconscious wishes incarna on is as unjus fi ed as the psychoanalyst pretence to know the pa ent’s unconscious wishes that were unconsciously repressed in his infancy). The Zen guru’s convic on that the student fi nds that were unconsciously repressed in his infancy). The Zen guru’s convic on that the student fi nds alone the ‘right’ way is also debatable (His sugges ve impact is as strong as that of the psychologist’s alone the ‘right’ way is also debatable (His sugges ve impact is as strong as that of the psychologist’s on the pa ent’s ‘discovery’ of his unconscious beliefs.) But just as the dicta on of mathema cal on the pa ent’s ‘discovery’ of his unconscious beliefs.) But just as the dicta on of mathema cal theorems does not make the student a mathema cian and telling what Zen Buddhism is about does theorems does not make the student a mathema cian and telling what Zen Buddhism is about does not turn the hearer into a Zen Buddhist, reading philosophical book does not create philosophers, not turn the hearer into a Zen Buddhist, reading philosophical book does not create philosophers, and teaching philosophical ‘techniques’ of counseling does not form philosophical counselors. and teaching philosophical ‘techniques’ of counseling does not form philosophical counselors.

To To knowknow mathema cs is to be able to perform mathema cal ac ons and be able to demonstrate mathema cs is to be able to perform mathema cal ac ons and be able to demonstrate the truth, falsity or indemonstrability of mathema cal proposi ons; to be a mathema cian is to the truth, falsity or indemonstrability of mathema cal proposi ons; to be a mathema cian is to be able, over and above the former, to discover and demonstrate new mathema cal theorems or be able, over and above the former, to discover and demonstrate new mathema cal theorems or methods. To methods. To understandunderstand Zen Buddhism is to be able to fi nd the Zen way of ac ng and reac ng in new Zen Buddhism is to be able to fi nd the Zen way of ac ng and reac ng in new situa ons. situa ons. KnowingKnowing philosophy is not only being acquainted with philosophical theories, but also being philosophy is not only being acquainted with philosophical theories, but also being able to argue for or against such theories, and take part in conceptual analyses and the explora on able to argue for or against such theories, and take part in conceptual analyses and the explora on of the philosophical presupposi ons or implica ons of non-philosophical texts. of the philosophical presupposi ons or implica ons of non-philosophical texts. BeingBeing a philosopher a philosopher is, furthermore, asking philosophical ques ons and examining personally possible answers and is, furthermore, asking philosophical ques ons and examining personally possible answers and choosing deliberately the personal philosophical posi on. The mathema cian, the Zen Buddhist and choosing deliberately the personal philosophical posi on. The mathema cian, the Zen Buddhist and the philosopher owe a lot to the ideas of others; but they develop by taking personally ac ve part the philosopher owe a lot to the ideas of others; but they develop by taking personally ac ve part in the explora on, elec on and elabora on of ideas or ways of life. As philosophy is a domain of in the explora on, elec on and elabora on of ideas or ways of life. As philosophy is a domain of ques ons to which there is more than one answer, the philosopher, unlike the mathema cian, has ques ons to which there is more than one answer, the philosopher, unlike the mathema cian, has to decide what should be his own answer. When his posi ons have prac cal implica ons, the ideal to decide what should be his own answer. When his posi ons have prac cal implica ons, the ideal philosopher, like the Buddhist, philosopher, like the Buddhist, liveslives his philosophy. But he, unlike the Buddhist, lives according to his his philosophy. But he, unlike the Buddhist, lives according to his personal op onspersonal op ons among possible alterna ves rather than ‘the only right way’ that he too has found. among possible alterna ves rather than ‘the only right way’ that he too has found.

Philosophical counseling is supposed to prac ced by people that know philosophy, and believe Philosophical counseling is supposed to prac ced by people that know philosophy, and believe that that knowledge may help people to live be er, whether by improved coping with prac cal that that knowledge may help people to live be er, whether by improved coping with prac cal and emo onal problems and whether by an improved a tude to life, death, self, others, world and emo onal problems and whether by an improved a tude to life, death, self, others, world and/or God. Actually, however, jobless graduates of philosophy that apparently have no idea how and/or God. Actually, however, jobless graduates of philosophy that apparently have no idea how philosophical knowledge can be relevant to counseling want to learn from ‘the experts’ how to do philosophical knowledge can be relevant to counseling want to learn from ‘the experts’ how to do ‘philosophical counseling’. Moreover, there are also people that have no idea what philosophy is ‘philosophical counseling’. Moreover, there are also people that have no idea what philosophy is about who want to apply philosophical ‘techniques’ to their counseling prac ce. The la er should about who want to apply philosophical ‘techniques’ to their counseling prac ce. The la er should fi rst study philosophy.fi rst study philosophy.

The proposed workshop is meant for those that The proposed workshop is meant for those that knowknow philosophy. Here philosophy. Here recallingrecalling is very is very meaningful, for it starts with the par cipants’ personal experiences in which philosophical knowledge meaningful, for it starts with the par cipants’ personal experiences in which philosophical knowledge ma eredma ered in the coping with prac cal, existen al, religious or moral issues. It con nues with analyses in the coping with prac cal, existen al, religious or moral issues. It con nues with analyses and comparisons of the memorized cases and passes on to the ques ons of its adaptability to other and comparisons of the memorized cases and passes on to the ques ons of its adaptability to other persons and its relevance in counseling. This leads to diff erent views about the nature and role of persons and its relevance in counseling. This leads to diff erent views about the nature and role of philosophical counseling, which cannot be called philosophical unless it enables the ‘counselee’ to philosophical counseling, which cannot be called philosophical unless it enables the ‘counselee’ to choose reasonably his own op on among various alterna ves. Further workshops are necessary choose reasonably his own op on among various alterna ves. Further workshops are necessary for the next stages: Informa on about the applica on of philosophical ideas and methods in for the next stages: Informa on about the applica on of philosophical ideas and methods in psychotherapy and religious healing is the basis of further analyses and comparisons. Learning psychotherapy and religious healing is the basis of further analyses and comparisons. Learning about the approaches of experienced philosophical counselors should come only later, when the about the approaches of experienced philosophical counselors should come only later, when the par cipants already have an ini al understanding of the domain and its diff erences from other par cipants already have an ini al understanding of the domain and its diff erences from other

43

domains, and are able to discuss their relevance, applicability, goals and respect for the ‘counselee’s’ domains, and are able to discuss their relevance, applicability, goals and respect for the ‘counselee’s’ ability to judge and freedom of choice. Last but not least before personal experiences of counseling ability to judge and freedom of choice. Last but not least before personal experiences of counseling is a workshop in which the proper approach and a tude to the ‘counselee’, her cultural background, is a workshop in which the proper approach and a tude to the ‘counselee’, her cultural background, language and level of understanding, sensibili es, wishes, ‘sub-texts’ etc. is discussed. language and level of understanding, sensibili es, wishes, ‘sub-texts’ etc. is discussed.

Although the workshop is designed for philosophers with no counseling experience the Although the workshop is designed for philosophers with no counseling experience the par cipa ons of the experienced ones will be highly appreciated.par cipa ons of the experienced ones will be highly appreciated.

BiographyBiographyI studied philosophy and economics (BA, MA) at the Hebrew University of Jerusalem (Israel), I studied philosophy and economics (BA, MA) at the Hebrew University of Jerusalem (Israel),

con nued with advanced philosophical studies at the universi es of Lille and of Paris (France), and con nued with advanced philosophical studies at the universi es of Lille and of Paris (France), and got the PhD from the Hebrew University of Jerusalem. Years later, while I was teaching philosophy, got the PhD from the Hebrew University of Jerusalem. Years later, while I was teaching philosophy, I studied at Tel Aviv university general (BA) and cogni ve psychology at the graduate level. I started I studied at Tel Aviv university general (BA) and cogni ve psychology at the graduate level. I started my research on psychoanalysis in its cultural context during my stay in New York in the eigh es. my research on psychoanalysis in its cultural context during my stay in New York in the eigh es. With a growing interest in counseling and a diminishing faith in ‘clinical’ psychology, I studied family With a growing interest in counseling and a diminishing faith in ‘clinical’ psychology, I studied family therapy at the Barkai Ins tute in Israel, but, despite my growing convic on that the ‘arsenal’ of therapy at the Barkai Ins tute in Israel, but, despite my growing convic on that the ‘arsenal’ of philosophical tools was much richer than those adapted by ‘clinical psychologists’, I s ll believed philosophical tools was much richer than those adapted by ‘clinical psychologists’, I s ll believed that I had to comply with the formal demands from licensed ‘therapists’. I therefore par cipated in that I had to comply with the formal demands from licensed ‘therapists’. I therefore par cipated in prac cal ‘clinical’ work at clinics within and outside mental hospitals in the framework of a program prac cal ‘clinical’ work at clinics within and outside mental hospitals in the framework of a program towards a ‘clinical degree’. Before star ng my career of teaching philosophy I worked as a research towards a ‘clinical degree’. Before star ng my career of teaching philosophy I worked as a research economist in Israel and in France. I taught philosophy at several ins tutes, in Israel and abroad, economist in Israel and in France. I taught philosophy at several ins tutes, in Israel and abroad, mainly at the Hebrew University of Jerusalem, Tel Aviv University, and lately, at Shenkar College for mainly at the Hebrew University of Jerusalem, Tel Aviv University, and lately, at Shenkar College for Engineering and Design. I am prac cing philosophical counseling since 1992.Engineering and Design. I am prac cing philosophical counseling since 1992.

44

PRESENTATION PRESENTATION PHILOSOPHICAL AND CULTURAL PLURALISMPHILOSOPHICAL AND CULTURAL PLURALISM

bybyOra GruengardOra Gruengard

Shenkar College of Engineering and Design, Ramat GanShenkar College of Engineering and Design, Ramat [email protected]; [email protected];

[email protected]@gmail.comPluralism, which is nowadays the slogan of cultural studies as well as liberal democra c poli cs, Pluralism, which is nowadays the slogan of cultural studies as well as liberal democra c poli cs,

is jus fi able by many philosophical reasons. The same reasons seem to jus fy pluralism in philosophy is jus fi able by many philosophical reasons. The same reasons seem to jus fy pluralism in philosophy itself. ‘Culture’, however, is a very abstract and fuzzy concept: The members of a concrete cultural itself. ‘Culture’, however, is a very abstract and fuzzy concept: The members of a concrete cultural group ‘play’, in Wi genstein’s terms, only in some of the ‘language-games’ that form together group ‘play’, in Wi genstein’s terms, only in some of the ‘language-games’ that form together its culture. As the resemblance between those ‘games’ is only a ‘family resemblance’, tahere can its culture. As the resemblance between those ‘games’ is only a ‘family resemblance’, tahere can be no agreement among ‘essen alists’ that try to defi ne the culture’s ‘basic concepts’. The claim be no agreement among ‘essen alists’ that try to defi ne the culture’s ‘basic concepts’. The claim that ‘democracy’ is a culturally-dependent no on that may be open to pluralis c interpreta ons is that ‘democracy’ is a culturally-dependent no on that may be open to pluralis c interpreta ons is therefore debatable: The actual meaning of that claim is that liberal democracy fi ts only Western therefore debatable: The actual meaning of that claim is that liberal democracy fi ts only Western capitalis c socie es. A ‘culturally-dependent’ interpreta on that is not Western might therefore capitalis c socie es. A ‘culturally-dependent’ interpreta on that is not Western might therefore serve as an excuse for the imposi on of the ‘essen alist’ version of a democra cally elected non-serve as an excuse for the imposi on of the ‘essen alist’ version of a democra cally elected non-liberal party on the en re society, and a despo c interference with the freedom of ci zen that prefser liberal party on the en re society, and a despo c interference with the freedom of ci zen that prefser ‘games’ that according to that version are incompa ble with the alleged ‘essence’ of the culture. I ‘games’ that according to that version are incompa ble with the alleged ‘essence’ of the culture. I might, moreover, lead to the prohibi on of ‘games’ that may give the groups that disagree with that might, moreover, lead to the prohibi on of ‘games’ that may give the groups that disagree with that version a chance to win in future elec ons. ‘Philosophy’ is similarly fuzzy. There is no agreement version a chance to win in future elec ons. ‘Philosophy’ is similarly fuzzy. There is no agreement among Western philosophers which theories, discursive ac vi es and prac ces that are classifi ed as among Western philosophers which theories, discursive ac vi es and prac ces that are classifi ed as under ‘philosophy’ in some or other Western university are ‘really philosophical’, and many of those under ‘philosophy’ in some or other Western university are ‘really philosophical’, and many of those philosophers tolerate the teaching of non Western ideas and discourses as ‘philosophy’ as long as it philosophers tolerate the teaching of non Western ideas and discourses as ‘philosophy’ as long as it occurs in the department that is dedicated to studies of their respec ve culture, but would not allow occurs in the department that is dedicated to studies of their respec ve culture, but would not allow it in the department of (‘general’) philosophy. Those who cri cized that parochialism are right. But it in the department of (‘general’) philosophy. Those who cri cized that parochialism are right. But those who claim that philosophy is culturally-dependent, and claim that the Western philosophical those who claim that philosophy is culturally-dependent, and claim that the Western philosophical tradi on fi ts only ‘Western kind of ra onality’, o en suggest a ‘return’ to a real or idealized tradi onal tradi on fi ts only ‘Western kind of ra onality’, o en suggest a ‘return’ to a real or idealized tradi onal worldview or ethics that was allegedly forsaken or forgo en under the impact of modern Western worldview or ethics that was allegedly forsaken or forgo en under the impact of modern Western infl uence. They suggest it in the name of pluralism and libera on, but as long as they do not see infl uence. They suggest it in the name of pluralism and libera on, but as long as they do not see the allegedly Western (and other ‘foreign’) ideas as an op on and a challenge, in front of which the the allegedly Western (and other ‘foreign’) ideas as an op on and a challenge, in front of which the tradi onal ideas should be cri cally examined, and do not take the Westerns (and other ‘foreigners’) tradi onal ideas should be cri cally examined, and do not take the Westerns (and other ‘foreigners’) as partners to a dialogue, they are neither pluralists nor philosophers. Philosophical counseling, as partners to a dialogue, they are neither pluralists nor philosophers. Philosophical counseling, a s ll fuzzier term, seems to be even more pluralis c. But counselors that enter into the fi elds of a s ll fuzzier term, seems to be even more pluralis c. But counselors that enter into the fi elds of mys cism and religious preaching, medita on and allegedly logical or spiritual exercises, on the mys cism and religious preaching, medita on and allegedly logical or spiritual exercises, on the one hand, or those of psychotherapy, bridging media on or achievement-directed coaching, on the one hand, or those of psychotherapy, bridging media on or achievement-directed coaching, on the other hand, go beyond the borders of philosophical discourse. Although a democra c and pluralis c other hand, go beyond the borders of philosophical discourse. Although a democra c and pluralis c approach seems to condemn any interference with the freedom of the prac oner to form his own approach seems to condemn any interference with the freedom of the prac oner to form his own approach, it is important to remember that liberalism that does not allow debates, and tolerance approach, it is important to remember that liberalism that does not allow debates, and tolerance that does not tolerate cri cism is not part of the ‘language games’ of the philosophical culture. In the that does not tolerate cri cism is not part of the ‘language games’ of the philosophical culture. In the present paper I dedicate my cri cism to the idea of culturally-dependent concep on of philosophy present paper I dedicate my cri cism to the idea of culturally-dependent concep on of philosophy as a basis for philosophical counseling, and invite the par cipants to a debate.as a basis for philosophical counseling, and invite the par cipants to a debate.

Biography Biography Biography is provided with the previous abstract in this Biography is provided with the previous abstract in this Book of Abstracts.Book of Abstracts.

45

PRESENTATIONPRESENTATIONIN THE BEGINNING WAS THE DEED HOW PHILOSOPHICAL PRACTICE CAN BECOME IN THE BEGINNING WAS THE DEED HOW PHILOSOPHICAL PRACTICE CAN BECOME

AN IMPORTANT ELEMENT BOTH IN THE PHENOMENOLOGICAL ORIENTED ACTION AN IMPORTANT ELEMENT BOTH IN THE PHENOMENOLOGICAL ORIENTED ACTION RESEARCH AND CREATIVE AND INNOVATIVE UNIVERSITY PEDAGOGYRESEARCH AND CREATIVE AND INNOVATIVE UNIVERSITY PEDAGOGY

bybyFinn Thorbjørn HansenFinn Thorbjørn Hansen

Centre for Dialogue and Organisa on, University of Aalborg (Denmark)Centre for Dialogue and Organisa on, University of Aalborg (Denmark)fi [email protected] [email protected]

A keyword and main guidepost in philosophical prac ce and philosophical counselling is the A keyword and main guidepost in philosophical prac ce and philosophical counselling is the Community of WonderCommunity of Wonder. Only when we reach this kind of community and open wondrous dialogues, . Only when we reach this kind of community and open wondrous dialogues, it seems to me, are we truly in contact and dialogue with ‘that’, which calls upon us in our lives. To it seems to me, are we truly in contact and dialogue with ‘that’, which calls upon us in our lives. To reach this ‘zone’ of dialogical wonderment requires a kind of ‘de-freezing of our ‘frozen’ concepts reach this ‘zone’ of dialogical wonderment requires a kind of ‘de-freezing of our ‘frozen’ concepts and asser ons, as well as a silence and listening (and asser ons, as well as a silence and listening (GelassenheitGelassenheit) that makes us able to hear the call ) that makes us able to hear the call of the phenomenon or subject ma er. But, and this is my main interest in this presenta on, it of the phenomenon or subject ma er. But, and this is my main interest in this presenta on, it also requires a kind of ‘ac on’, where we get out ‘in the open’ and put ourselves at play in a more also requires a kind of ‘ac on’, where we get out ‘in the open’ and put ourselves at play in a more existen al and ontological way. Wi genstein refers to the Deed (and to Goethe) when saying that existen al and ontological way. Wi genstein refers to the Deed (and to Goethe) when saying that the most ‘original’ thing to start from is not the language game or even the given life form, but the the most ‘original’ thing to start from is not the language game or even the given life form, but the ac on or be er ‘re-ac on’ to ‘something’ (a calling) that demands our response. ac on or be er ‘re-ac on’ to ‘something’ (a calling) that demands our response.

In this presenta on I will discuss some of my ideas, approaches and experiences in using this In this presenta on I will discuss some of my ideas, approaches and experiences in using this kind of wonder and ac on based philosophical prac ce as both a kind of ac on research method kind of wonder and ac on based philosophical prac ce as both a kind of ac on research method in human science (with designers and hospice staff ) and as a new, alterna ve way of university in human science (with designers and hospice staff ) and as a new, alterna ve way of university pedagogy. My presenta on will be based on a newly published book pedagogy. My presenta on will be based on a newly published book Can We Wonder Without Can We Wonder Without Words. Design and University Pedagogy in Higher Educa onWords. Design and University Pedagogy in Higher Educa on [500 pages, March 2014, yet only in [500 pages, March 2014, yet only in Danish] and my coming book on Danish] and my coming book on Developing Existen al Dialogues on Hospices and in Pallia ve Work Developing Existen al Dialogues on Hospices and in Pallia ve Work through Communi es of Wonderthrough Communi es of Wonder. .

BiographyBiographyFinn Thorbjørn Hansen holds a PhD in Philosophy of Educa on and is Professor in Philosophical Finn Thorbjørn Hansen holds a PhD in Philosophy of Educa on and is Professor in Philosophical

and Dialogical Prac ce, Centre for Dialogue and Organiza on, University of Aalborg (Denmark). and Dialogical Prac ce, Centre for Dialogue and Organiza on, University of Aalborg (Denmark). Hansen was the president of the Danish Society of Philosophical Prac ce from 2002–2010, and the Hansen was the president of the Danish Society of Philosophical Prac ce from 2002–2010, and the organizer of the 7thICPP in 2004. He was the fi rst to have wri en a PhD on the rela onship between organizer of the 7thICPP in 2004. He was the fi rst to have wri en a PhD on the rela onship between philosophical counselling and adult pedagogy in higher educa on, and he has led training and master philosophical counselling and adult pedagogy in higher educa on, and he has led training and master courses in philosophical counselling for over seven years now. Pofessor Hansen is the leader of the courses in philosophical counselling for over seven years now. Pofessor Hansen is the leader of the research unit Wonder Lab at Aalborg University, where he develops diff erent forms of wonder-based research unit Wonder Lab at Aalborg University, where he develops diff erent forms of wonder-based dialogue and educa onal forms for higher educa on and professional development. He is a prolifi c dialogue and educa onal forms for higher educa on and professional development. He is a prolifi c author on philosophical prac ce. More at: author on philosophical prac ce. More at: h p://personprofi l.aau.dk/123561?lang=en.h p://personprofi l.aau.dk/123561?lang=en.

46

WORKSHOPWORKSHOPPHILOSOPHICAL DIAGNOSIS: PHILOSOPHICAL DIAGNOSIS: PRO AT CONTRAPRO AT CONTRA A DEBATEA DEBATE

bybyPeter HartelohPeter HartelohYough E. RheeYough E. RheeDetlef StaudeDetlef StaudeLou Marinoff Lou Marinoff

In several earlier ICPP’s, philosophical prac oners have presented thoughts on the very In several earlier ICPP’s, philosophical prac oners have presented thoughts on the very idea of a philosophical diagnosis. These presenta ons raised ques ons and discussions that will idea of a philosophical diagnosis. These presenta ons raised ques ons and discussions that will be the focus of this workshop. The aim of this workshop is to discuss whether and to what extent be the focus of this workshop. The aim of this workshop is to discuss whether and to what extent philosophical counseling needs its own ‘philosophical diagnoses’ and ‘diagnos c’ standards. On the philosophical counseling needs its own ‘philosophical diagnoses’ and ‘diagnos c’ standards. On the one hand, it could be argued that in order for philosophical prac oners to approach the clients’ one hand, it could be argued that in order for philosophical prac oners to approach the clients’ problems in a professional way a certain diagnos c tool or standard is necessary, because without problems in a professional way a certain diagnos c tool or standard is necessary, because without such a tool no ra onal ‘treatment’, helping or dialogue, adjusted to the expecta ons and needs of the such a tool no ra onal ‘treatment’, helping or dialogue, adjusted to the expecta ons and needs of the client is possible. On the other hand, it could also be argued that any a empt at such standardiza on client is possible. On the other hand, it could also be argued that any a empt at such standardiza on is contrary to the spirit of philosophy and its inherent sensi vity to individuality and the uniqueness is contrary to the spirit of philosophy and its inherent sensi vity to individuality and the uniqueness of every person’s issues, their worldview, values and par cular sensibili es. of every person’s issues, their worldview, values and par cular sensibili es.

Not only professionalism is at stake here, but also the appearance of philosophical prac ce as Not only professionalism is at stake here, but also the appearance of philosophical prac ce as a paradigm is involved. A framework for philosophical diagnoses could diff eren ate philosophical a paradigm is involved. A framework for philosophical diagnoses could diff eren ate philosophical prac ce from psychotherapy or other health care disciplines. Such a framework would obviously prac ce from psychotherapy or other health care disciplines. Such a framework would obviously diff er from the DSM, used in psychology and psychiatry, on which most philosophical counselors diff er from the DSM, used in psychology and psychiatry, on which most philosophical counselors agree that it is the wrong standard for counseling and a conceptually insuffi cient answer to most agree that it is the wrong standard for counseling and a conceptually insuffi cient answer to most ques ons about mental disorders. However, whether a framework for philosophical diagnoses is ques ons about mental disorders. However, whether a framework for philosophical diagnoses is and can func on as an alterna ve to the DSM, support its adversaries and open up possibili es is and can func on as an alterna ve to the DSM, support its adversaries and open up possibili es is s ll a topic of debate. s ll a topic of debate.

Therefore, the workshop will address ques ons about the nature, role and func on of Therefore, the workshop will address ques ons about the nature, role and func on of philosophical diagnoses, such as: philosophical diagnoses, such as:

What is a philosophical diagnosis? Do we need philosophical diagnoses?What is a philosophical diagnosis? Do we need philosophical diagnoses?Do philosophical prac oners (in some sense already) use diagnoses? Do philosophical prac oners (in some sense already) use diagnoses? To what extend do these diagnoses diff er from diagnoses used in other fi elds. e.g. psychotherapy?To what extend do these diagnoses diff er from diagnoses used in other fi elds. e.g. psychotherapy?What role can the philosophical diagnosis play in philosophical prac ce?What role can the philosophical diagnosis play in philosophical prac ce?What role can the philosophical diagnosis play in the professionalism of philosophical What role can the philosophical diagnosis play in the professionalism of philosophical

prac oners? prac oners? Is a framework for philosophical diagnoses possible and desirable?Is a framework for philosophical diagnoses possible and desirable?A forum of philosophical prac oners will refl ect on these ques ons by presen ng their opinion A forum of philosophical prac oners will refl ect on these ques ons by presen ng their opinion

in the form of theses. Dr Peter Harteloh and Dr Young E. Rhee will argue in favour of a ‘philosophical in the form of theses. Dr Peter Harteloh and Dr Young E. Rhee will argue in favour of a ‘philosophical diagnosis’, while Detlef Staude and Lou Marinoff will argue against such an approach. The workshop diagnosis’, while Detlef Staude and Lou Marinoff will argue against such an approach. The workshop will present opportuni es for the par cipants in the conference to ac vely exchange views within a will present opportuni es for the par cipants in the conference to ac vely exchange views within a forum which would be the proper cons tuency for the establishment of any philosophical diagnos c forum which would be the proper cons tuency for the establishment of any philosophical diagnos c standard.standard.

BiographiesBiographiesThe biographies of the par cipants are given in their respec ve presenta ons, masterclasses The biographies of the par cipants are given in their respec ve presenta ons, masterclasses

and/or workshops elsewhere in this and/or workshops elsewhere in this Book of AbstractsBook of Abstracts. .

47

PRESENTATIONPRESENTATIONPHILOSOPHICAL PRACTICE AS A NEW PARADIGM IN PHILOSOPHYPHILOSOPHICAL PRACTICE AS A NEW PARADIGM IN PHILOSOPHY

bybyPeter HartelohPeter Harteloh

Erasmus Ins tute for Philosophical Prac ce, Ro erdamErasmus Ins tute for Philosophical Prac ce, Ro erdaminfo@fi losofi scheprak jk.cominfo@fi losofi scheprak jk.com

In this paper, I will explain the deeper meaning of philosophical prac ce by the ‘paradigm’ In this paper, I will explain the deeper meaning of philosophical prac ce by the ‘paradigm’ concept that was once used by T.S. Kuhn to explain the deeper meaning of science and scien fi c concept that was once used by T.S. Kuhn to explain the deeper meaning of science and scien fi c knowledge. Philosophical prac ce originated in the 20knowledge. Philosophical prac ce originated in the 20thth century from a cri que of academic century from a cri que of academic philosophy or psychotherapy. With social u lity in mind, philosophers started consulta ons aimed philosophy or psychotherapy. With social u lity in mind, philosophers started consulta ons aimed at individuals and Socra c group mee ngs. A er a while, the social characteris cs of a paradigm at individuals and Socra c group mee ngs. A er a while, the social characteris cs of a paradigm emerged, such as a theory (e.g. Hadot); recognized examples like Nelson, Achenbach, Marinoff or emerged, such as a theory (e.g. Hadot); recognized examples like Nelson, Achenbach, Marinoff or Brenifi er; professional organisa ons such as the IGPP; journals on philosophical prac ce; mee ngs Brenifi er; professional organisa ons such as the IGPP; journals on philosophical prac ce; mee ngs (like this ICPP) and training programmes. Also, philosophical prac ce provokes a fundamental (like this ICPP) and training programmes. Also, philosophical prac ce provokes a fundamental discussion on the nature of philosophy and responds to a crisis in Western philosophy marked discussion on the nature of philosophy and responds to a crisis in Western philosophy marked by deconstruc vism and post-modernism, which are causing a detachment of meaning from the by deconstruc vism and post-modernism, which are causing a detachment of meaning from the everyday life of the individual. Thus philosophical prac ce shows the true characteris cs of a everyday life of the individual. Thus philosophical prac ce shows the true characteris cs of a paradigm. Philosophical prac ce off ers examples of diff erent ways to put philosophy in prac ce, to paradigm. Philosophical prac ce off ers examples of diff erent ways to put philosophy in prac ce, to live logic, to live ethics, i.e. to become a philosopher. It serves a contemporary quest for meaning in live logic, to live ethics, i.e. to become a philosopher. It serves a contemporary quest for meaning in society and is an impetus for the rejuvena on of philosophy.society and is an impetus for the rejuvena on of philosophy.

BiographyBiographyPeter Harteloh studied medicine (gradua on at Erasmus University as MD: 1987) and Peter Harteloh studied medicine (gradua on at Erasmus University as MD: 1987) and

philosophy (MA at University Utrecht: 1996). He received addi onal training in occupa onal medicine, philosophy (MA at University Utrecht: 1996). He received addi onal training in occupa onal medicine, psychotherapy and philosophical counselling. He wrote a PhD thesis on quality management in psychotherapy and philosophical counselling. He wrote a PhD thesis on quality management in which he explored the philosophical origins of the quality concept and its social applica on in quality which he explored the philosophical origins of the quality concept and its social applica on in quality management (2000). He used to work as a quality manager in health care organiza ons and teach management (2000). He used to work as a quality manager in health care organiza ons and teach quality management and ethics at Erasmus University Ro erdam. Since 2007, he has worked as a quality management and ethics at Erasmus University Ro erdam. Since 2007, he has worked as a philosophical prac oner in Ro erdam, the Netherlands, with a focus on individual consulta ons, philosophical prac oner in Ro erdam, the Netherlands, with a focus on individual consulta ons, Socra c dialogue, courses on lifestyle management and philosophical walks. Since 2011, he has been Socra c dialogue, courses on lifestyle management and philosophical walks. Since 2011, he has been a lecturer in philosophical counselling at the school for higher educa on of Utrecht. His research is a lecturer in philosophical counselling at the school for higher educa on of Utrecht. His research is on dialogue, silence and the rela onship between concepts and place (topology). He has conducted on dialogue, silence and the rela onship between concepts and place (topology). He has conducted masterclasses on philosophical prac ce in Italy (2008, 2010), France (2009, 2012), Japan (2008, masterclasses on philosophical prac ce in Italy (2008, 2010), France (2009, 2012), Japan (2008, 2009, 2011, 2012, 2013), Thailand (2009, 2013), Tai Wan (2009), Cambodia (2012, 2013), Korea 2009, 2011, 2012, 2013), Thailand (2009, 2013), Tai Wan (2009), Cambodia (2012, 2013), Korea (2012), China (2013), Sweden (2013) and Greece/Athens (2013). He was the secretary (2007–2010) (2012), China (2013), Sweden (2013) and Greece/Athens (2013). He was the secretary (2007–2010) and president (2010–2012) of the Dutch Associa on for PhilosophicalPrac ce.and president (2010–2012) of the Dutch Associa on for PhilosophicalPrac ce.

48

WORKSHOPWORKSHOPA FRAMEWORK FOR DIAGNOSIS IN PHILOSOPHICAL CONSULTATIONSA FRAMEWORK FOR DIAGNOSIS IN PHILOSOPHICAL CONSULTATIONS


Erasmus Ins tute for Philosophical Prac ce, Ro erdamErasmus Ins tute for Philosophical Prac ce, Ro erdaminfo@fi losofi scheprak jk.cominfo@fi losofi scheprak jk.com

Most philosophical prac oners work with a philosophical concept or idea as anchor point Most philosophical prac oners work with a philosophical concept or idea as anchor point in the consulta on process in order to make a consulta on a real in the consulta on process in order to make a consulta on a real philosophical philosophical consulta on. Some consulta on. Some prac oners take a logical or epistemological stance and restrict the consulta on to puzzle-solving; prac oners take a logical or epistemological stance and restrict the consulta on to puzzle-solving; others take a more anthropological or phenomenological point of view and aim at self-knowledge or others take a more anthropological or phenomenological point of view and aim at self-knowledge or an enrichment of experience. O en ethics is a frame of reference for problems on doing, iden fying an enrichment of experience. O en ethics is a frame of reference for problems on doing, iden fying u litarian or deontological tendencies and the standard problems these kinds of ethics carry. u litarian or deontological tendencies and the standard problems these kinds of ethics carry.

The philosophical concept or idea concerned can be called a diagnosis. From the Greek and The philosophical concept or idea concerned can be called a diagnosis. From the Greek and La n origin, the word “diagnosis” implies (i) a descrip on of nature or cause, (ii) a dis nc on (a La n origin, the word “diagnosis” implies (i) a descrip on of nature or cause, (ii) a dis nc on (a classifi ca on), (iii) a lesson to be learned, (iv) a wri en (explicit) statement, and (v) a public character. classifi ca on), (iii) a lesson to be learned, (iv) a wri en (explicit) statement, and (v) a public character. A philosophical diagnosis diff ers in content and varies much more than in medicine or psychology. A philosophical diagnosis diff ers in content and varies much more than in medicine or psychology. Therefore, a framework for philosophical diagnoses could improve the communica on among Therefore, a framework for philosophical diagnoses could improve the communica on among philosophical prac oners or between philosophical prac oners and clients or third par es. It philosophical prac oners or between philosophical prac oners and clients or third par es. It could contribute to the professional development of philosophical prac ce by educa on or research. could contribute to the professional development of philosophical prac ce by educa on or research.

In this workshop I will fi rst introduce the idea of a philosophical diagnosis. Next, we will study In this workshop I will fi rst introduce the idea of a philosophical diagnosis. Next, we will study an example (instruc on video) of a philosophical consulta on. Par cipants are asked to come up an example (instruc on video) of a philosophical consulta on. Par cipants are asked to come up with a philosophical diagnosis, i.e. a descrip on of the case in a philosophical sense. Finally, by with a philosophical diagnosis, i.e. a descrip on of the case in a philosophical sense. Finally, by analyzing the diagnoses made by the par cipants, we will try to come up with a framework for analyzing the diagnoses made by the par cipants, we will try to come up with a framework for philosophical diagnoses.philosophical diagnoses.

BiographyBiographyThe biography of the author is provided with his presenta on abstract in this The biography of the author is provided with his presenta on abstract in this Book of AbstractsBook of Abstracts. .

49

WORKSHOPWORKSHOPTHE EAST WEST PERSPECTIVE IN PHILOSOPHICAL CONSULTATIONSTHE EAST WEST PERSPECTIVE IN PHILOSOPHICAL CONSULTATIONS


Erasmus Ins tute for Philosophical Prac ce, Erasmus Ins tute for Philosophical Prac ce, Ro erdam, The NetherlandsRo erdam, The Netherlands

info@fi losofi scheprak jk.cominfo@fi losofi scheprak jk.comTo those familiar with Asian philosophy (Indian, Chinese and Japanese systems of thought) and To those familiar with Asian philosophy (Indian, Chinese and Japanese systems of thought) and

its principles sta ng that philosophy is a way of life and that philosophers are wise men who can and its principles sta ng that philosophy is a way of life and that philosophers are wise men who can and should help others to lead a good life in which knowledge and ac on cannot be separated, it might should help others to lead a good life in which knowledge and ac on cannot be separated, it might seem strange to hear that in the West there is a “new” kind of philosophy called “philosophical seem strange to hear that in the West there is a “new” kind of philosophy called “philosophical prac ce”, a denominator for philosophers counselling persons in a private prac ce, prac cing prac ce”, a denominator for philosophers counselling persons in a private prac ce, prac cing something called “Socra c group dialogue”, or discussing philosophy as a lifestyle. Philosophical something called “Socra c group dialogue”, or discussing philosophy as a lifestyle. Philosophical consulta ons, a one to one conversa on of a philosopher with persons who do not necessarily have consulta ons, a one to one conversa on of a philosopher with persons who do not necessarily have a philosophical training, on issues in (everyday) life, can be seen as a new way to philosophize in a philosophical training, on issues in (everyday) life, can be seen as a new way to philosophize in prac ce. Since the 1980s, it is an alterna ve to psychotherapy or academic philosophy. In the West, prac ce. Since the 1980s, it is an alterna ve to psychotherapy or academic philosophy. In the West, philosophical consulta ons harbor many diff erent styles and philosophical tradi ons (analy cal, philosophical consulta ons harbor many diff erent styles and philosophical tradi ons (analy cal, existen al, phenomenological). In Asia, an Eastern point of view is involved in the consulta ons, existen al, phenomenological). In Asia, an Eastern point of view is involved in the consulta ons, e.g. Hinduism (“Bhagavad Gita”), Buddhism, Taoism, Confucianism, Zen, or the book of “I Ching”. I e.g. Hinduism (“Bhagavad Gita”), Buddhism, Taoism, Confucianism, Zen, or the book of “I Ching”. I propose a workshop in order to study and compare diff erent styles of philosophical consulta ons. propose a workshop in order to study and compare diff erent styles of philosophical consulta ons. Par cipants will study an example of a philosophical consulta on. They will be asked to interpret Par cipants will study an example of a philosophical consulta on. They will be asked to interpret or comment on the case from an Eastern or Western point of view. We will compare points of view or comment on the case from an Eastern or Western point of view. We will compare points of view on similari es and diff erences in order to draw some conclusions on an Eastern or Western way of on similari es and diff erences in order to draw some conclusions on an Eastern or Western way of doing a philosophical consulta on. doing a philosophical consulta on.

Chair: Peter HartelohChair: Peter HartelohForum: Tetsuya Kono (Japan), Young Rhee (Korea), Tian–qun Pan (China). Forum: Tetsuya Kono (Japan), Young Rhee (Korea), Tian–qun Pan (China). Public par cipa onPublic par cipa on

BiographyBiographyThe biography of the par cipants are given in their respec ve presenta ons, masterclasses The biography of the par cipants are given in their respec ve presenta ons, masterclasses

and/or workshops elsewhere in this and/or workshops elsewhere in this Book of AbstractsBook of Abstracts. .

50

PRESENTATIONPRESENTATIONTHE CHINESE ART OF ‘FEEDING ONE’S LIFE’ THE CHINESE ART OF ‘FEEDING ONE’S LIFE’ YANGSHENG YANGSHENG 養生養生 : :

THE POTENTIAL OF DAOISM FOR PHILOSOPHICAL PRACTICE THE POTENTIAL OF DAOISM FOR PHILOSOPHICAL PRACTICE byby

Dominique Hertzer Dominique Hertzer Ludwig Maximilians University of MunichLudwig Maximilians University of Munich

[email protected]@zhouyi.deThe ques on of how to “feed “ or to „nourish one’s life” (The ques on of how to “feed “ or to „nourish one’s life” (yangshengyangsheng) is one star ng point of ) is one star ng point of

Chinese philosophy searching for the good life. The Daoist tradi on, as it is revealed in the classic Chinese philosophy searching for the good life. The Daoist tradi on, as it is revealed in the classic work work ZhuangziZhuangzi 莊子莊子, holds that to feed one’s life is the same as to feed one’s nature. So , holds that to feed one’s life is the same as to feed one’s nature. So yangshengyangsheng is mainly concerned about learning to deploy, preserve and develop the capacity for live with which is mainly concerned about learning to deploy, preserve and develop the capacity for live with which we are all endowed. But how we can use this idea in philosophical prac ce? we are all endowed. But how we can use this idea in philosophical prac ce?

By having a deeper look at diff erent stories in the By having a deeper look at diff erent stories in the ZhuangziZhuangzi, we will explore the various aspects , we will explore the various aspects of of yangshengyangsheng in terms of the process of free communica on and unhindered exchange: the free in terms of the process of free communica on and unhindered exchange: the free communica on of men with his surrounding as well as the unhindered exchange between spirit and communica on of men with his surrounding as well as the unhindered exchange between spirit and body. Especially the body. Especially the ZhuangziZhuangzi shows, that while the body takes an individual shape, the spirit ( shows, that while the body takes an individual shape, the spirit (shenshen 神) acts on the individual and, at the same me, has always reached beyond the individual. From a ) acts on the individual and, at the same me, has always reached beyond the individual. From a Daoist perspec ve the spirit is rather a con nuously fl owing process than a manifest state. We will Daoist perspec ve the spirit is rather a con nuously fl owing process than a manifest state. We will explore this cosmic dimension of the individual by revealing the rela on between “the way” (explore this cosmic dimension of the individual by revealing the rela on between “the way” (daodao 道) ) and “virtuosity” (and “virtuosity” (dede德)—which is the process how the universal )—which is the process how the universal daodao manifests as an intrinsic power manifests as an intrinsic power (dede) cons tu ng a thing’s dis nc ve being—as well as the deeper meaning of the prac ce of „non-) cons tu ng a thing’s dis nc ve being—as well as the deeper meaning of the prac ce of „non-interfering“ (interfering“ (wuweiwuwei 無為無為), in order to discover the Daoist art of feeding one’s life. ), in order to discover the Daoist art of feeding one’s life.

BiographyBiographyDominique Hertzer did her fi rst PhD in Sinology about the Mawangdui-Yijing and was assistant Dominique Hertzer did her fi rst PhD in Sinology about the Mawangdui-Yijing and was assistant

Professor at the Ludwigs Maximilians University of Munich from 1989 to 1996. A er her study of Professor at the Ludwigs Maximilians University of Munich from 1989 to 1996. A er her study of TCM in Munich and Tianjin (China) she fi nished her second PhD in the fi eld of History of Medicine at TCM in Munich and Tianjin (China) she fi nished her second PhD in the fi eld of History of Medicine at the University of Wi en/Herdecke with the topic: the University of Wi en/Herdecke with the topic: Light of the Mind and Percep on of the Soul - The Light of the Mind and Percep on of the Soul - The Medical No on of the Psyche as an Expression of Philosophical Thought: China and the OccidenMedical No on of the Psyche as an Expression of Philosophical Thought: China and the Occident. t. Besides working as an TCM therapist and a Philosophical counsellor Dominique Hertzer is con nuing Besides working as an TCM therapist and a Philosophical counsellor Dominique Hertzer is con nuing her research work in the fi eld of Chinese Philosophy and Medicine as well as on Daoism, with special her research work in the fi eld of Chinese Philosophy and Medicine as well as on Daoism, with special regard to Philosophical Prac ce. She is teaching at the Universi es of Munich, Goe ngen and regard to Philosophical Prac ce. She is teaching at the Universi es of Munich, Goe ngen and Oldenburg. Oldenburg.

51

MASTERCLASSMASTERCLASS30 YEARS OF EXPERIENCE AS A PHILOSOPHICAL PRACTITIONER30 YEARS OF EXPERIENCE AS A PHILOSOPHICAL PRACTITIONER

bybyWill HeutzWill Heutz

IGPP AcademyIGPP [email protected]@live.nl

The fi rst part of the masterclass will present an overview of the four-year sophocra c leadership The fi rst part of the masterclass will present an overview of the four-year sophocra c leadership development that I ini ally conducted with banking directors in Holland.development that I ini ally conducted with banking directors in Holland.

The second part will be an individual counseling session with a volunteer from the audience The second part will be an individual counseling session with a volunteer from the audience and with a meta–refl ec on a erwards. and with a meta–refl ec on a erwards.

BiographyBiographySince 1984 Will Heutz has been a prac cing member of the German organiza on for Since 1984 Will Heutz has been a prac cing member of the German organiza on for

philosophical prac ce. He was a board member of the IGPP. Today he is a mentor and teacher at the philosophical prac ce. He was a board member of the IGPP. Today he is a mentor and teacher at the IGPP academy and a faculty member of APPA. Since 1987 he has been the elected chairman of the IGPP academy and a faculty member of APPA. Since 1987 he has been the elected chairman of the Filosofi sch Ins tuut voor Psychotherapy. I hold academic degrees in theology and philosophy, cum Filosofi sch Ins tuut voor Psychotherapy. I hold academic degrees in theology and philosophy, cum laude, and have specialized in psychopathology, summa cum laude, and in Jungian psychotherapy. laude, and have specialized in psychopathology, summa cum laude, and in Jungian psychotherapy. Before star ng his private prac ce he worked as a ‘chef de Clinique’ in a philosophical Avan /Before star ng his private prac ce he worked as a ‘chef de Clinique’ in a philosophical Avan /psychiatric community in Belgium.psychiatric community in Belgium.

52

PRESENTATIONPRESENTATIONHOW SOCRATIC DIALOGUE ENCOURAGES PEOPLE TO TALKHOW SOCRATIC DIALOGUE ENCOURAGES PEOPLE TO TALK

bybyPia HouniPia Houni

Finnish Ins tute of Occupa onal HealthFinnish Ins tute of Occupa onal [email protected] [email protected]

The aim of my presenta on is to ask whether we need virtues today. Do we need to understand The aim of my presenta on is to ask whether we need virtues today. Do we need to understand the idea of virtues in our everyday lives, in our work life and personal life? I will approach these the idea of virtues in our everyday lives, in our work life and personal life? I will approach these ques ons through the Socra c Dialogue method (as a group conversa on). I present two cases ques ons through the Socra c Dialogue method (as a group conversa on). I present two cases in which Socra c dialogue worked with people who did not previously know each other. The fi rst in which Socra c dialogue worked with people who did not previously know each other. The fi rst example is a weekend course at a Monastery and the other is a long-standing group, which met ten example is a weekend course at a Monastery and the other is a long-standing group, which met ten mes within one year. Both groups had between 13 and 20 members. In each group, one theme in the mes within one year. Both groups had between 13 and 20 members. In each group, one theme in the

conversa on was a virtue: either classical, such as conversa on was a virtue: either classical, such as courage courage (andreiaandreia); a Stoic virtue such as ); a Stoic virtue such as wisdomwisdom (sofi asofi a); or a Chris an virtue, such as love (); or a Chris an virtue, such as love (eros, fi lia, agapeeros, fi lia, agape), etc. We also contemplated modern ), etc. We also contemplated modern virtues: is there some virtue that modern humans need today? In this presenta on I demonstrate, virtues: is there some virtue that modern humans need today? In this presenta on I demonstrate, through the example of these groups, how the Socra c method is constructed and how the theme of through the example of these groups, how the Socra c method is constructed and how the theme of the conversa ons developed together with the par cipants. At the end of my presenta on I return the conversa ons developed together with the par cipants. At the end of my presenta on I return to my fi rst ques ons and provide some ideas of how virtues might be important in today’s life (in to my fi rst ques ons and provide some ideas of how virtues might be important in today’s life (in personal and working life). I also use the Socra c Dialogue method as a bridge to encourage people personal and working life). I also use the Socra c Dialogue method as a bridge to encourage people to talk and develop their self-knowledge, which we understand to be one purpose of philosophy. to talk and develop their self-knowledge, which we understand to be one purpose of philosophy.

BiographyBiographyPia Houni, PhD, is Adjunct Professor and Philosophical Prac oner. She has worked as Professor, Pia Houni, PhD, is Adjunct Professor and Philosophical Prac oner. She has worked as Professor,

director of Theatre Museum, Senior Lecturer, etc. At the moment she is a Specialized Researcher at director of Theatre Museum, Senior Lecturer, etc. At the moment she is a Specialized Researcher at the Finnish Ins tute of Occupa onal Health. Houni is ac ve in the fi eld of philosophical prac ce at the Finnish Ins tute of Occupa onal Health. Houni is ac ve in the fi eld of philosophical prac ce at Cri cal University and other places in Finland. She lectures, conducts Socra c Dialogues, counsels Cri cal University and other places in Finland. She lectures, conducts Socra c Dialogues, counsels and writes ar cles. At the moment she is fi nishing a fi rst book on philosophical prac ce in Finland and writes ar cles. At the moment she is fi nishing a fi rst book on philosophical prac ce in Finland with Per u Salovaara.with Per u Salovaara.

53

PRESENTATION PRESENTATION WOMAN AS HEALERWOMAN AS HEALER

bybyDena HurstDena Hurst

Florida State UniversityFlorida State [email protected]@iog.fsu.edu

Women have long held roles as healers in their communi es. Medicine women. Witches. Women have long held roles as healers in their communi es. Medicine women. Witches. Abor onists and midwives. Herbalists. Today, women make up the majority of care workers, from Abor onists and midwives. Herbalists. Today, women make up the majority of care workers, from nurses to social workers to teachers to psychologists. While in contemporary western medicine, nurses to social workers to teachers to psychologists. While in contemporary western medicine, women largely perform support and administra ve func ons, in tradi onal and folk medicine women largely perform support and administra ve func ons, in tradi onal and folk medicine women con nue to play vital roles as diagnos cians, pharmacists, and doctors. women con nue to play vital roles as diagnos cians, pharmacists, and doctors.

In the fi eld of tradi onal psychology/psychotherapy, women dominate in terms of the number In the fi eld of tradi onal psychology/psychotherapy, women dominate in terms of the number of prac cing psychologists, at least in the western world. One reason for the so-called “feminisa on” of prac cing psychologists, at least in the western world. One reason for the so-called “feminisa on” of mental health is the shi in culture. Various health insurance plans have made talk therapy a less of mental health is the shi in culture. Various health insurance plans have made talk therapy a less lucra ve profession, causing men to pursue the more lucra ve fi eld of psychiatry. There is also an lucra ve profession, causing men to pursue the more lucra ve fi eld of psychiatry. There is also an unspoken assump on that women prefer talk therapy and so have chosen to remain in that arena. unspoken assump on that women prefer talk therapy and so have chosen to remain in that arena. This paper will ques on both claims, par cularly in light of the long history of women as successful This paper will ques on both claims, par cularly in light of the long history of women as successful healers of mind and body.healers of mind and body.

There is a long history of women working as prac cing philosophers that parallels their There is a long history of women working as prac cing philosophers that parallels their work as healers. Women in many socie es are the keepers of history, passing down the wisdom work as healers. Women in many socie es are the keepers of history, passing down the wisdom of genera ons. Philosophical counseling holds the promise of reviving these roles for women and of genera ons. Philosophical counseling holds the promise of reviving these roles for women and doing so in a way that empowers women. This paper will show how philosophical counseling allows doing so in a way that empowers women. This paper will show how philosophical counseling allows women to embrace the archetypal Woman as Healer, as medicine woman, as priestess, as Socra c women to embrace the archetypal Woman as Healer, as medicine woman, as priestess, as Socra c midwife embodied.midwife embodied.

BiographyBiographyDena HurstDena Hurst, , Ph.DPh.D. is a researcher at Florida State University, where she has worked for the is a researcher at Florida State University, where she has worked for the

past 18 years. She also teaches philosophy courses, specifi cally applied philosophy courses, in the past 18 years. She also teaches philosophy courses, specifi cally applied philosophy courses, in the areas of feminism, philosophy of economics, poli cal philosophy, philosophy of class, radical and areas of feminism, philosophy of economics, poli cal philosophy, philosophy of class, radical and revolu onary philosophy, ethics, and philosophy of technology. She writes, consults, lectures, revolu onary philosophy, ethics, and philosophy of technology. She writes, consults, lectures, and provides individual coaching and guidance. She works primarily with government and non-and provides individual coaching and guidance. She works primarily with government and non-governmental organiza ons to foster greater coopera on and collabora on at the grassroots, governmental organiza ons to foster greater coopera on and collabora on at the grassroots, na onal and interna onal levels. Her passion is in working with groups that serve the oppressed, na onal and interna onal levels. Her passion is in working with groups that serve the oppressed, marginalized or vulnerable popula ons. Dena has a cer fi ca on in Philosophical Counseling and marginalized or vulnerable popula ons. Dena has a cer fi ca on in Philosophical Counseling and is associate editor for the American Philosophical Prac oners Associa on journal, is associate editor for the American Philosophical Prac oners Associa on journal, Philosophical Philosophical Prac cePrac ce. Dena holds a bachelor’s degree in Economics from Stetson University (Florida) and a . Dena holds a bachelor’s degree in Economics from Stetson University (Florida) and a master’s degree and doctorate in Philosophy from Florida State University. She lives in Tallahassee, master’s degree and doctorate in Philosophy from Florida State University. She lives in Tallahassee, Florida with her daughter, three dogs and two cats.Florida with her daughter, three dogs and two cats.

54

PRESENTATION PRESENTATION PHILOSOPHICAL PRACTICE FOR HIGH SCHOOL STUDENTS PHILOSOPHICAL PRACTICE FOR HIGH SCHOOL STUDENTS

AFTER THE GREAT EAST JAPAN EARTHQUAKE ON MARCH 11AFTER THE GREAT EAST JAPAN EARTHQUAKE ON MARCH 11THTH 2011 2011byby

Takako Ijiri Takako Ijiri Director of NPO “philosophical prac ce ardacoda”Director of NPO “philosophical prac ce ardacoda”

[email protected]@gmail.comTetsuya Kono Tetsuya Kono

Rikkyo UniversityRikkyo UniversityVYQ05706@ni y.comVYQ05706@ni y.com

Since the Great East Japan Earthquake (March 11, 2011) and the Fukushima nuclear accident Since the Great East Japan Earthquake (March 11, 2011) and the Fukushima nuclear accident the Japanese people have tended to deeply refl ect on the direc on of our civiliza on and the true the Japanese people have tended to deeply refl ect on the direc on of our civiliza on and the true values of our life. This has led to a realiza on of the importance of philosophical arguments on values of our life. This has led to a realiza on of the importance of philosophical arguments on poli cal issues, and an increased interest in philosophical prac ce. Many people in Japan now wish poli cal issues, and an increased interest in philosophical prac ce. Many people in Japan now wish to ac vely discuss the large and diffi cult problems of the Japanese society, which have been caused to ac vely discuss the large and diffi cult problems of the Japanese society, which have been caused or at least made obvious by the Earthquake and the Fukushima accident. Especially teenagers feel or at least made obvious by the Earthquake and the Fukushima accident. Especially teenagers feel deep anxiety and oppression that are connected to these events and the corresponding social deep anxiety and oppression that are connected to these events and the corresponding social circumstances. This is why some students have started prac cing and organizing philosophical circumstances. This is why some students have started prac cing and organizing philosophical dialogue by themselves. dialogue by themselves.

In our presenta on we discuss three diff erent prac ces of philosophical dialogue a er 2012 In our presenta on we discuss three diff erent prac ces of philosophical dialogue a er 2012 which are organized by students under 18 years and prac ced outside the school. The fi rst one is which are organized by students under 18 years and prac ced outside the school. The fi rst one is “Relay-dialogue on 3/11 with teenagers” (conducted 2012-2013). The second one is “The Under 18 “Relay-dialogue on 3/11 with teenagers” (conducted 2012-2013). The second one is “The Under 18 Philosophy Café”, which has been opera onal since 2012. The third one is a dialogue workshop in Philosophy Café”, which has been opera onal since 2012. The third one is a dialogue workshop in the briefi ng session of the TOMODACHI Project, held in 2013. These three cases allow us to refl ecton the briefi ng session of the TOMODACHI Project, held in 2013. These three cases allow us to refl ecton what philosophical dialogue can do for young people in the me of diffi culty in a general way.what philosophical dialogue can do for young people in the me of diffi culty in a general way.

BiographiesBiographiesMs. Takako IjiriMs. Takako Ijiri (M.A.) graduated from Waseda University (Department of the History of Arts), (M.A.) graduated from Waseda University (Department of the History of Arts),

Graduate Schools of Osaka University (Clinical Philosophy). She is a director of non-profi t organiza on Graduate Schools of Osaka University (Clinical Philosophy). She is a director of non-profi t organiza on “philosophical prac ce ardacoda”, and a member of thephilosophy caféorganiza on “café–philo”. “philosophical prac ce ardacoda”, and a member of thephilosophy caféorganiza on “café–philo”. Since 2006 she has held workshops, events of philosophical dialogue at cafés, community centers, Since 2006 she has held workshops, events of philosophical dialogue at cafés, community centers, and so on. Since 2013 she has been prac cing philosophy for children at elementary schools.and so on. Since 2013 she has been prac cing philosophy for children at elementary schools.

Mr. Tetsuya Kono (PhD), Professor at Rikkyo University (Tokyo, Japan), Department of Mr. Tetsuya Kono (PhD), Professor at Rikkyo University (Tokyo, Japan), Department of Educa on, received his D.Lit. in Philosophy from Keio University. His research interests lie in Educa on, received his D.Lit. in Philosophy from Keio University. His research interests lie in philosophy, philosophy of educa on, and ethics educa on. His major publica ons include: (books, philosophy, philosophy of educa on, and ethics educa on. His major publica ons include: (books, all in Japanese) all in Japanese) Introduc on to Philosophy with ChildrenIntroduc on to Philosophy with Children (2014), (2014), Consciousness Doesn’t ExistConsciousness Doesn’t Exist (2011), (2011), Ques oning Morality: Liberalism and the Future of Educa onQues oning Morality: Liberalism and the Future of Educa on (2011) (2011)

55

PRESENTATION PRESENTATION PHILOSOPHICAL THERAPY AND THE INSANITY OF WARPHILOSOPHICAL THERAPY AND THE INSANITY OF WAR

bybyIbanga B. IkpeIbanga B. Ikpe

University of Botswana, GaboroneUniversity of Botswana, [email protected]@mopipi.ub.bw

The profession of arms some mes exerts excrucia ng mental stress on its members especially The profession of arms some mes exerts excrucia ng mental stress on its members especially when such men are exposed to the extreme violence of warfare. The situa on is some mes made when such men are exposed to the extreme violence of warfare. The situa on is some mes made worse when the capacity of soldiers to absorb such stress is limited by personal circumstances or worse when the capacity of soldiers to absorb such stress is limited by personal circumstances or other condi ons within their environment. In such cases, it is not uncommon for the stress of war other condi ons within their environment. In such cases, it is not uncommon for the stress of war to result in nega ve behavioural changes and in extreme cases mental disorders. For the soldiers to result in nega ve behavioural changes and in extreme cases mental disorders. For the soldiers who live through such violence and others with an ac ve imagina on, the idea that they may end who live through such violence and others with an ac ve imagina on, the idea that they may end up bearing the physical and mental scars of war some mes generates a level of stress of its own up bearing the physical and mental scars of war some mes generates a level of stress of its own which may be as bad as the stress of war. Such stress does not only aff ect their capacity to perform which may be as bad as the stress of war. Such stress does not only aff ect their capacity to perform their func ons as offi cers and men but also aff ects their roles as spouses, parents and members of their func ons as offi cers and men but also aff ects their roles as spouses, parents and members of the community. This paper is about the psychological ravages of war on the men and women who the community. This paper is about the psychological ravages of war on the men and women who ac vely par cipate in it. It discusses the severe diffi cul es that offi cers and men go through and the ac vely par cipate in it. It discusses the severe diffi cul es that offi cers and men go through and the connec on that is usually made between such diffi cul es and the behavioural and mental disorders connec on that is usually made between such diffi cul es and the behavioural and mental disorders that are some me associated with exposure to the violence and war. While not pretending to have that are some me associated with exposure to the violence and war. While not pretending to have solu ons to these problems, the paper argues that the stress that comes with the an cipa on of solu ons to these problems, the paper argues that the stress that comes with the an cipa on of extreme violence can be greatly reduced through philosophical dialogue and therapy. Using as a extreme violence can be greatly reduced through philosophical dialogue and therapy. Using as a blueprint, a philosophical therapy programme developed to combat stress in soldiers passing blueprint, a philosophical therapy programme developed to combat stress in soldiers passing through staff college programme, the paper demonstrates how philosophical therapy could help through staff college programme, the paper demonstrates how philosophical therapy could help soldiers cope with the stress of being part of a recurring violence.soldiers cope with the stress of being part of a recurring violence.

BiographyBiographyDr. Ibanga B. IkpeDr. Ibanga B. Ikpe teaches Contemporary Analy c Philosophy and Cri cal Thinking at the teaches Contemporary Analy c Philosophy and Cri cal Thinking at the

University of Botswana and had previously taught at the Universi es of Lesotho, West Indies, University of Botswana and had previously taught at the Universi es of Lesotho, West Indies, Jamaica and Uyo, Nigeria. He also served as a Cri cal Thinking consultant to the Botswana Defence Jamaica and Uyo, Nigeria. He also served as a Cri cal Thinking consultant to the Botswana Defence Command and Staff College and s ll teaches Cri cal Thinking to students of the college. He is a Command and Staff College and s ll teaches Cri cal Thinking to students of the college. He is a cer fi ed philosophical counsellor and a chartered confl ict mediator. His philosophical prac ce cer fi ed philosophical counsellor and a chartered confl ict mediator. His philosophical prac ce involves the use of Cri cal Thinking tools to achieve desired prac cal outcomes in diverse se ngs.involves the use of Cri cal Thinking tools to achieve desired prac cal outcomes in diverse se ngs.

56

PRESENTATION PRESENTATION ETHICAL AND COMPARATIVE RELIGIOUS EDUCATION ETHICAL AND COMPARATIVE RELIGIOUS EDUCATION

AS A FORM OF PHILOSOPHICAL PRACTICEAS A FORM OF PHILOSOPHICAL PRACTICEbyby

Jones IrwinJones IrwinSt. Patrick’s CollegeSt. Patrick’s College

Dublin City UniversityDublin City [email protected]@spd.dcu.ie

In the Republic of Ireland, 96% of primary schools remain under church control and focus their In the Republic of Ireland, 96% of primary schools remain under church control and focus their religious and ethical curriculum on a form of religious ‘faith forma on’ into a par cular worldview e.g. religious and ethical curriculum on a form of religious ‘faith forma on’ into a par cular worldview e.g. Catholicism, Protestan sm, etc. Similarly, third level colleges of teacher educa on have tradi onally Catholicism, Protestan sm, etc. Similarly, third level colleges of teacher educa on have tradi onally been denomina onal. But in recent years, there has been signifi cant movement for change at both been denomina onal. But in recent years, there has been signifi cant movement for change at both primary level and ter ary level with the introduc on of ethical and compara ve religious curricula. primary level and ter ary level with the introduc on of ethical and compara ve religious curricula. To date, this has only applied to so-called ‘mul -denomina onal’ primary schools, but there are now To date, this has only applied to so-called ‘mul -denomina onal’ primary schools, but there are now state recommenda ons to introduce such ethical educa on as mandatory in all schools and teacher state recommenda ons to introduce such ethical educa on as mandatory in all schools and teacher colleges.colleges.

My own work, as a philosopher of educa on, has been at the heart of this debate. Along with My own work, as a philosopher of educa on, has been at the heart of this debate. Along with colleagues, I developed the fi rst undergraduate programme in the history of the state in ethical and colleagues, I developed the fi rst undergraduate programme in the history of the state in ethical and compara ve religious educa on, while also recently developing the fi rst postgraduate and Doctoral compara ve religious educa on, while also recently developing the fi rst postgraduate and Doctoral programmes in the same topic. My colleagues and I have also been working closely with schools to programmes in the same topic. My colleagues and I have also been working closely with schools to develop the new programmes on site.develop the new programmes on site.

These programmes are fundamentally informed by philosophical theories in the area of ethics, These programmes are fundamentally informed by philosophical theories in the area of ethics, philosophy of religion and related sub-disciplines of philosophy. In this, they are genuinely, I would philosophy of religion and related sub-disciplines of philosophy. In this, they are genuinely, I would argue, forms of philosophical prac ce. Addi onally, as the conference remit suggests, such prac cal argue, forms of philosophical prac ce. Addi onally, as the conference remit suggests, such prac cal educa onal projects also have begun to have an impact on mainstream philosophy in Ireland and educa onal projects also have begun to have an impact on mainstream philosophy in Ireland and elsewhere. One such example is in the area of philosophy of educa on, which is increasingly inter-elsewhere. One such example is in the area of philosophy of educa on, which is increasingly inter-disciplinary and engaged in studies of prac cal as well as theore cal nature. The seminal work of the disciplinary and engaged in studies of prac cal as well as theore cal nature. The seminal work of the Brazilian philosopher–educator Paulo Freire is especially instruc ve and inspira onal in this regard.Brazilian philosopher–educator Paulo Freire is especially instruc ve and inspira onal in this regard.

My proposal for presenta on is provisionally to lead a workshop based around these topics My proposal for presenta on is provisionally to lead a workshop based around these topics which would take account of the possibili es for Ethical Educa on as a form of philosophical prac ce, which would take account of the possibili es for Ethical Educa on as a form of philosophical prac ce, in Ireland and elsewhere. In recent years, I have also worked in Sweden, in the UK and in Germany in Ireland and elsewhere. In recent years, I have also worked in Sweden, in the UK and in Germany with similar ini a ves. The workshop would take a two-pronged approach to the topic, exploring with similar ini a ves. The workshop would take a two-pronged approach to the topic, exploring fi rst some of the prac cal examples of such curricula, as well as their theore cal and philosophical fi rst some of the prac cal examples of such curricula, as well as their theore cal and philosophical provenance. provenance.

The workshop idea is an ini al sugges on as it is more discursive and dialogical in mode The workshop idea is an ini al sugges on as it is more discursive and dialogical in mode (sui ng the topic and approach), but I would be more than willing to discuss other possibili es of (sui ng the topic and approach), but I would be more than willing to discuss other possibili es of presenta on.presenta on.

BiographyBiographyJones Irwin is a Lecturer in Philosophy and Educa on at St Patrick’s College, Dublin City Jones Irwin is a Lecturer in Philosophy and Educa on at St Patrick’s College, Dublin City

University. He completed his PhD in Philosophy at University of Warwick, UK, in 1998. His recent work University. He completed his PhD in Philosophy at University of Warwick, UK, in 1998. His recent work has focused on French philosophy (his monograph on Derrida and the Wri ng of the Body [Ashgate has focused on French philosophy (his monograph on Derrida and the Wri ng of the Body [Ashgate Surrey 2010]) and the problem of ethos in Irish schools. He has also been ac vely involved in the Surrey 2010]) and the problem of ethos in Irish schools. He has also been ac vely involved in the development of the new Ethics and Educa on curriculum strand in St Patrick’s College, Drumcondra, development of the new Ethics and Educa on curriculum strand in St Patrick’s College, Drumcondra, which seeks to provide a mul –denomina onal op on for teacher students. He was Visi ng Fellow which seeks to provide a mul –denomina onal op on for teacher students. He was Visi ng Fellow to Warwick Educa on Department in 2013, working with Professor Leslie Francis on a project on to Warwick Educa on Department in 2013, working with Professor Leslie Francis on a project on ‘Ethical and Compara ve Religious Educa on—Tensions and Possibili es’. ‘Ethical and Compara ve Religious Educa on—Tensions and Possibili es’.

57

WORKSHOPWORKSHOPHERMENEUTICS WITH CHILDREN HERMENEUTICS WITH CHILDREN

bybyMiloš JeremićMiloš Jeremić

Požarevac Highschool, PožarevacPožarevac Highschool, Pož[email protected]@gmail.com

‘Hermeneu cs with Children’ combines the development of thinking, reading, wri ng and ‘Hermeneu cs with Children’ combines the development of thinking, reading, wri ng and listening skills. It is mainly aimed at improving transla on skills but is also good for prac cing other listening skills. It is mainly aimed at improving transla on skills but is also good for prac cing other varie es of thinking skills. It is an introduc on into hermeneu cs and the main objec ve of this varie es of thinking skills. It is an introduc on into hermeneu cs and the main objec ve of this workshop is to improve the meta-cogni ve dimension of transla on and a variety of thinking workshop is to improve the meta-cogni ve dimension of transla on and a variety of thinking skills. Of course, this workshop is designed to improve more varie es of thinking skills. In the fi rst skills. Of course, this workshop is designed to improve more varie es of thinking skills. In the fi rst part, all par cipants are si ng in a circle and have the task of wri ng an argumenta ve essay. All part, all par cipants are si ng in a circle and have the task of wri ng an argumenta ve essay. All par cipants are wri ng their essays on paper. A er that, all papers should be put in two paper bags par cipants are wri ng their essays on paper. A er that, all papers should be put in two paper bags —le and right—with each bag holding exactly one half of the essays. Then, par cipants who had —le and right—with each bag holding exactly one half of the essays. Then, par cipants who had put their argumenta ons in the le bag should take one interpreta on from the right bag and vice put their argumenta ons in the le bag should take one interpreta on from the right bag and vice versa. The next task is to read the text drawn from the bag and make a short interpreta on of it versa. The next task is to read the text drawn from the bag and make a short interpreta on of it without quota on. This interpreta on should be meaning-preserving. When this is fi nished, the fi rst without quota on. This interpreta on should be meaning-preserving. When this is fi nished, the fi rst par cipant reads his interpreta on and the ‘secret’ author is called to recognize his argumenta on. par cipant reads his interpreta on and the ‘secret’ author is called to recognize his argumenta on. There are few possible results: few authors, one author and no author. But in all cases there is a There are few possible results: few authors, one author and no author. But in all cases there is a chance to ask the author ‘is this what he wanted to say’ and whether the interpreter had made chance to ask the author ‘is this what he wanted to say’ and whether the interpreter had made a ‘mistake’. The teacher then asks a ques on aimed at fi nding why the interpreta ons do or do a ‘mistake’. The teacher then asks a ques on aimed at fi nding why the interpreta ons do or do not adequately restore the author’s inten on. This is a chance to recognize many hermeneu cal not adequately restore the author’s inten on. This is a chance to recognize many hermeneu cal problems through inquiry and is also good for improving inquiry skills.problems through inquiry and is also good for improving inquiry skills.

BiographyBiographyMiloš Jeremić is philosophy teacher in Požarevac Grammar School (Požarevačka gimnazija) Miloš Jeremić is philosophy teacher in Požarevac Grammar School (Požarevačka gimnazija)

since 1998. He graduated in philosophy at the Faculty of Philosophy, University of Novi Sad. As a since 1998. He graduated in philosophy at the Faculty of Philosophy, University of Novi Sad. As a par cipant of the 5th Interna onal summer seminar on ‘Philosophical Prac ces’ in Burgundy he par cipant of the 5th Interna onal summer seminar on ‘Philosophical Prac ces’ in Burgundy he was trained by Oscar Brenifi er. He has been engaged in philosophical prac ce since 2008. The main was trained by Oscar Brenifi er. He has been engaged in philosophical prac ce since 2008. The main objec ve of his prac ce is teaching and couching students and training teachers. He is the author of objec ve of his prac ce is teaching and couching students and training teachers. He is the author of few methodical ar cles published in UK, Croa a and Serbia and of three educa ve seminars based few methodical ar cles published in UK, Croa a and Serbia and of three educa ve seminars based on the philosophical prac ce for teachers cer fi ed by the Serbian Ministry of Educa on. His fi rst on the philosophical prac ce for teachers cer fi ed by the Serbian Ministry of Educa on. His fi rst book, a syllabus for the subject Philosophy for secondary school will be published by March.book, a syllabus for the subject Philosophy for secondary school will be published by March.

58

CABARET PERFORMANCECABARET PERFORMANCETO BE OR NOT TO BE: TO BE OR NOT TO BE:

THE VIRTUE OF WIDSOM A ONE WOMAN CABARET PERFORMANCETHE VIRTUE OF WIDSOM A ONE WOMAN CABARET PERFORMANCEbyby

Barbara U. JonesBarbara U. JonesPsychotherapist and Philosophical CounselorPsychotherapist and Philosophical Counselor

[email protected]@gmail.comPhilosophical prac ce refers not only to philosophical counseling but also to other applica ons Philosophical prac ce refers not only to philosophical counseling but also to other applica ons

of philosophical thought directed towards concrete situa ons. Cabaret, an in mate, small scale yet of philosophical thought directed towards concrete situa ons. Cabaret, an in mate, small scale yet ambi ous revue which u lizes songs, monologues, and humor as its mediums of communica on ambi ous revue which u lizes songs, monologues, and humor as its mediums of communica on is intellectual and self-refl ec ve and has o en been used as a mirror of topical events including is intellectual and self-refl ec ve and has o en been used as a mirror of topical events including philosophy. philosophy.

This par cular cabaret performance is a commentary on wisdom – the capacity to recognize This par cular cabaret performance is a commentary on wisdom – the capacity to recognize the essen als of what one encounters and to respond well and fi ngly to them. A wise person is the essen als of what one encounters and to respond well and fi ngly to them. A wise person is one with a coherent, integrated set of aims, the strength of character necessary to pursue those one with a coherent, integrated set of aims, the strength of character necessary to pursue those aims, and the social bonds that give place and purpose to them. Wisdom highlights the concept that aims, and the social bonds that give place and purpose to them. Wisdom highlights the concept that excellence is more about the kind of person one is than the number of possessions or honors one excellence is more about the kind of person one is than the number of possessions or honors one accumulates. accumulates.

Audience members viewing “To Be or Not To Be” enrich and develop their worldview of wisdom Audience members viewing “To Be or Not To Be” enrich and develop their worldview of wisdom through a logical, conceptual, existen al, ethical, and aesthe c considera on of the topic. Some of through a logical, conceptual, existen al, ethical, and aesthe c considera on of the topic. Some of the structures, pa erns, and interconnec ons that are implied when thinking about wisdom are the structures, pa erns, and interconnec ons that are implied when thinking about wisdom are delineated in order for audien ce members to analyze their own views about it. In case this descrip on delineated in order for audien ce members to analyze their own views about it. In case this descrip on is beginning to sound too much like a lecture, it is important to note that all these concepts are being is beginning to sound too much like a lecture, it is important to note that all these concepts are being illustrated in large part through the use of songs by Mark Knopfl er, Randy Neuman, and the Beatles illustrated in large part through the use of songs by Mark Knopfl er, Randy Neuman, and the Beatles as well as other song writers.as well as other song writers.

BiographyBiographyBarbara U. Jones, Ph.D, has wri en, produced and performed cabaret shows on the virtues of Barbara U. Jones, Ph.D, has wri en, produced and performed cabaret shows on the virtues of

op mism (“Accentuate the Posi ve”), love (“You’ve Go a Have Heart”), and wisdom (“To Be or Not op mism (“Accentuate the Posi ve”), love (“You’ve Go a Have Heart”), and wisdom (“To Be or Not To Be”). In order to s mulate further philosophical refl ec on she has also developed and conducted To Be”). In order to s mulate further philosophical refl ec on she has also developed and conducted workshops to accompany each performance. Last year she performed one of her shows for the APPA workshops to accompany each performance. Last year she performed one of her shows for the APPA in New York City as well as for the ICPP in Athens, Greece. She has also wri en an ar cle en tled in New York City as well as for the ICPP in Athens, Greece. She has also wri en an ar cle en tled “The Art of Cabaret as Philosophical Prac ce” which was published in the APPA Journal.“The Art of Cabaret as Philosophical Prac ce” which was published in the APPA Journal.

Barbara has a Ph.D. in Transpersonal Psychology. She studies ac ng, dancing, and singing in Barbara has a Ph.D. in Transpersonal Psychology. She studies ac ng, dancing, and singing in the service of performing. Barbara is also a self-actualiza on coach. She writes a monthly newspaper the service of performing. Barbara is also a self-actualiza on coach. She writes a monthly newspaper column on paren ng skills and produces a regular radio program on posi ve psychology. column on paren ng skills and produces a regular radio program on posi ve psychology.

For more informa on about Barbara: www.barbaraujones.com. For more informa on about Barbara: www.barbaraujones.com.

59

PRESENTATIONPRESENTATION

HEGEL ON THE THERAPEUTIC DIMENSIONS OF STATE AND PHILOSOPHYHEGEL ON THE THERAPEUTIC DIMENSIONS OF STATE AND PHILOSOPHYbyby

Rastko JovanovRastko JovanovIns tute for Philosophy and Social TheoryIns tute for Philosophy and Social Theory

University of BelgradeUniversity of [email protected]@gmail.com

In addi on to Axel Honneth’s thesis on the therapeu c func on of the concept of ethical life In addi on to Axel Honneth’s thesis on the therapeu c func on of the concept of ethical life (Si lichkeitSi lichkeit) in Hegel’s philosophy, I wish to give a en on to the two moments which, to my mind, ) in Hegel’s philosophy, I wish to give a en on to the two moments which, to my mind, show more clearly Hegel’s views on the therapeu c dimension of both philosophy and the sovereign show more clearly Hegel’s views on the therapeu c dimension of both philosophy and the sovereign state against the ‘pathology of civil society’.state against the ‘pathology of civil society’.

In this context, philosophy performs a correc ve func on by fostering the individual’s virtue In this context, philosophy performs a correc ve func on by fostering the individual’s virtue conceived as the ethical duty of care both for oneself and for others. The corrup on of the individual conceived as the ethical duty of care both for oneself and for others. The corrup on of the individual which is possible within their ‘civil’ status is thus remedied by ethical work performed towards a self-which is possible within their ‘civil’ status is thus remedied by ethical work performed towards a self-improvement, which is the domain of moral philosophy. One of the main problems for the moral improvement, which is the domain of moral philosophy. One of the main problems for the moral development of individuals consists in their propensity to perceive the good in par cularist and development of individuals consists in their propensity to perceive the good in par cularist and selfi sh terms: in this context events such as natural disasters or wars can be seen as performing a selfi sh terms: in this context events such as natural disasters or wars can be seen as performing a ‘therapeu c’ func on by teaching the individuals to view the good in more principled and general ‘therapeu c’ func on by teaching the individuals to view the good in more principled and general terms.terms.

BiographyBiographyRastko JovanovRastko Jovanov received his PhD at the University of Vienna in 2011. He is the author of two received his PhD at the University of Vienna in 2011. He is the author of two

books on Hegel’s philosophy (in Serbian and in German), and has also published various ar cles in books on Hegel’s philosophy (in Serbian and in German), and has also published various ar cles in peer-reviewed journals on Kant, Fichte, Heidegger, and C. Schmi . In 2012 he spent his postdoc peer-reviewed journals on Kant, Fichte, Heidegger, and C. Schmi . In 2012 he spent his postdoc studies at the Hegel-Archive/Research Centre for Classic German Philosophy of Ruhr-University studies at the Hegel-Archive/Research Centre for Classic German Philosophy of Ruhr-University Bochum. Since 2011 he has been Research Associate at the Ins tute for Philosophy and Social Theory Bochum. Since 2011 he has been Research Associate at the Ins tute for Philosophy and Social Theory of the University of Belgrade. of the University of Belgrade.

60

PRESENTATIONPRESENTATIONPHILOSOPHICAL PRACTICE BETWEEN PHILOSOPHY OF HEALTH PHILOSOPHICAL PRACTICE BETWEEN PHILOSOPHY OF HEALTH

AND PERSONALIZED EDUCATIONAND PERSONALIZED EDUCATIONbyby

Andrzej KapustaAndrzej KapustaDepartment of Philosophy and SociologyDepartment of Philosophy and Sociology

Marie Curie–Sklodowska University, LublinMarie Curie–Sklodowska University, [email protected]@umcs.pl

Philosophical Prac ce (PP) shares some important assump ons with personalized educa on Philosophical Prac ce (PP) shares some important assump ons with personalized educa on programs (tutoring, mentoring) and holis c mo va onal prac ces (holis c life coaching). PP is programs (tutoring, mentoring) and holis c mo va onal prac ces (holis c life coaching). PP is also defi ned against medical and psychotherapeu c profession strategies (biomedical psychiatry, also defi ned against medical and psychotherapeu c profession strategies (biomedical psychiatry, psychotherapy methods). The purpose of the presenta on is to reconstruct the basic elements psychotherapy methods). The purpose of the presenta on is to reconstruct the basic elements in PP (understanding, empathy, interpreta on) and its theore cal assump ons (client autonomy, in PP (understanding, empathy, interpreta on) and its theore cal assump ons (client autonomy, methodological specifi city, eff ec veness). These elements and assump ons will be presented in methodological specifi city, eff ec veness). These elements and assump ons will be presented in the comparison to the contemporary mental health prac ces and personal educa on programs. the comparison to the contemporary mental health prac ces and personal educa on programs. PP will be generally defi ned as the contemporary expert movement against narrow technological PP will be generally defi ned as the contemporary expert movement against narrow technological exper se and against the triumph of technological reason (medicalisa on, technical decision making exper se and against the triumph of technological reason (medicalisa on, technical decision making matrices). The issues will be analyzed from the phenomenological, hermeneu cal and neo-pragma c matrices). The issues will be analyzed from the phenomenological, hermeneu cal and neo-pragma c perspec ve. The author will also discuss how such philosophical, cultural and organiza onal contexts perspec ve. The author will also discuss how such philosophical, cultural and organiza onal contexts give us the possibility to introduce PP into philosophical study programs and will make philosophy give us the possibility to introduce PP into philosophical study programs and will make philosophy teaching more a rac ve. teaching more a rac ve.

BiographyBiographyAndrzej KapustaAndrzej Kapusta graduated in medicine from the Medical University in Lublin (1993), and graduated in medicine from the Medical University in Lublin (1993), and

received PhD in philosophy at Maria Curie Sklodowska University in Lublin (1999), He wrote his received PhD in philosophy at Maria Curie Sklodowska University in Lublin (1999), He wrote his habilita on in cogni ve science and social communica on at UMCS (2011). habilita on in cogni ve science and social communica on at UMCS (2011).

Kapusta is the author of the “Counselling and Communica on in Business” program for Kapusta is the author of the “Counselling and Communica on in Business” program for philosophy students (BA) and the “Friendly University” project for mental health; he is also academic philosophy students (BA) and the “Friendly University” project for mental health; he is also academic tutor at the Faculty of Philosophy and Sociology UMCS. tutor at the Faculty of Philosophy and Sociology UMCS.

Research interests: cogni ve science and communica on, philosophy of psychiatry, Research interests: cogni ve science and communica on, philosophy of psychiatry, neuroanthropology, philosophy of psychology, mindreading, decision-making theory.neuroanthropology, philosophy of psychology, mindreading, decision-making theory.

61

PRESENTATIONPRESENTATIONAPPLICATION OF CHRISTIAN PHILOSOPHY TO WORK WITH PARENTS APPLICATION OF CHRISTIAN PHILOSOPHY TO WORK WITH PARENTS

OF CHILDREN WITH DEVELOPMENTAL DISABILITIESOF CHILDREN WITH DEVELOPMENTAL DISABILITIESbyby

Katarina Mar novićKatarina Mar novićSchool for primary and secondary educa on “Mara Mandic”, PančevoSchool for primary and secondary educa on “Mara Mandic”, Pančevo

[email protected];[email protected];Darko KerekešDarko Kerekeš

Ministry of Educa on, Science and Technological Development of the Republic of SerbiaMinistry of Educa on, Science and Technological Development of the Republic of [email protected]@yahoo.co.uk

In this paper we consider the possibility of applica on of Chris an philosophy to woringk with In this paper we consider the possibility of applica on of Chris an philosophy to woringk with he parents of children with developmental disabili es, through several prac cal examples. This he parents of children with developmental disabili es, through several prac cal examples. This

approach u lises basic ethical postulates from the Chris an philosophy and is applicable to working approach u lises basic ethical postulates from the Chris an philosophy and is applicable to working with all persons, whether they are Chris an believers or not. with all persons, whether they are Chris an believers or not.

The process starts as individual sessions with parents and develops through several dis nct The process starts as individual sessions with parents and develops through several dis nct phases. What makes the approach ‘Chris an’ in its general character is its emphasis on the concept phases. What makes the approach ‘Chris an’ in its general character is its emphasis on the concept of love as a value, rather than an emo on. The process seeks to create an inclusive and commi ng of love as a value, rather than an emo on. The process seeks to create an inclusive and commi ng set of a tudes in parents that arise from love perceivved not as a ‘feeling’ but as a mature a tude set of a tudes in parents that arise from love perceivved not as a ‘feeling’ but as a mature a tude of acceptance, nurturing and care. This concept of love is one of ‘life ini a on’ with capacity to of acceptance, nurturing and care. This concept of love is one of ‘life ini a on’ with capacity to encourage the personal growth and maturing of both parents and children. Once the individual encourage the personal growth and maturing of both parents and children. Once the individual consulta ons end the process con nues as groupwork focusing on the considera on of values that consulta ons end the process con nues as groupwork focusing on the considera on of values that might make up love and parents are encouraged to network and establish a las ng mutual support might make up love and parents are encouraged to network and establish a las ng mutual support network. network.

BiographiesBiographiesKatarina Mar nović teaches Serbian language and literature to school children, and specialises Katarina Mar nović teaches Serbian language and literature to school children, and specialises

in the work with children with special needs. She is a founding member of the Serbian Associa on in the work with children with special needs. She is a founding member of the Serbian Associa on of Philosophical Prac oners and has special interests in behavioural counseling and philosophical of Philosophical Prac oners and has special interests in behavioural counseling and philosophical consul ng with the parents of children with disabili es, including those suff ering from mental consul ng with the parents of children with disabili es, including those suff ering from mental illnesses or neurological defects.illnesses or neurological defects.

Darko KerekešDarko Kerekeš holds a Bachelor’s degree in Economics from the University of Belgrade, and a holds a Bachelor’s degree in Economics from the University of Belgrade, and a Master’s in Public Administra on (policy and governance) from Twente University, NL. He currently Master’s in Public Administra on (policy and governance) from Twente University, NL. He currently works as Project Coordinator at the Ministry of Educa on, Science and Technological Development works as Project Coordinator at the Ministry of Educa on, Science and Technological Development of the Republic of Serbia, within the Department for the Development of Educa on and Interna onal of the Republic of Serbia, within the Department for the Development of Educa on and Interna onal Coopera on. His areas of exper se arethe development of educa on and educa onal inclusion. Coopera on. His areas of exper se arethe development of educa on and educa onal inclusion.

62

PRESENTATIONPRESENTATIONAN EXERCISE IN PHILOSOPHICAL PRACTICE: AN EXERCISE IN PHILOSOPHICAL PRACTICE:

A PARTIAL DEFENSE OF RELIGIOUS BELIEF ON NATURALISTIC GROUNDSA PARTIAL DEFENSE OF RELIGIOUS BELIEF ON NATURALISTIC GROUNDSbyby

Jordan KiperJordan KiperUniversity of Connec cutUniversity of Connec [email protected]@uconn.edu

The debate concerning the role of ra onality in natural theology has been characterized by The debate concerning the role of ra onality in natural theology has been characterized by a fundamental disagreement between two camps. The fi rst, known as reformed epistemologists, a fundamental disagreement between two camps. The fi rst, known as reformed epistemologists, such as Alvin Plan nga, hold that, because belief in God is “properly basic,” and many religious such as Alvin Plan nga, hold that, because belief in God is “properly basic,” and many religious beliefs follow from this “reasonable” belief, religious beliefs are ra onal. The second, known as beliefs follow from this “reasonable” belief, religious beliefs are ra onal. The second, known as the Wi gensteinians, such as D.Z. Phillips, deny the possibility of fi nding reasonable evidence for the Wi gensteinians, such as D.Z. Phillips, deny the possibility of fi nding reasonable evidence for the existence of God and are skep cal of the role of ra onality in forming religious beliefs. For the existence of God and are skep cal of the role of ra onality in forming religious beliefs. For Wi gensteinians, unlike reformed epistemologists, religion is o en important for the “good life” or Wi gensteinians, unlike reformed epistemologists, religion is o en important for the “good life” or “life worth living,” but is self-referen al and logically cut off from other aspects of reality. Despite the “life worth living,” but is self-referen al and logically cut off from other aspects of reality. Despite the apparent divide between these two camps, the underlying tension between them is not uncommon apparent divide between these two camps, the underlying tension between them is not uncommon for religious individuals in secular socie es of the twenty-fi rst century, who struggle with their for religious individuals in secular socie es of the twenty-fi rst century, who struggle with their religiosity. With the purpose of counseling such persons, this paper suggests that there is a way to religiosity. With the purpose of counseling such persons, this paper suggests that there is a way to mount a par al defense against the anxie es produced by these posi ons: philosophical prac ce mount a par al defense against the anxie es produced by these posi ons: philosophical prac ce based on naturalis c grounds. As will be seen, doing so requires a number of concessions that sa sfy based on naturalis c grounds. As will be seen, doing so requires a number of concessions that sa sfy reformed epistemologists of faith while simultaneously countenancing Wi gensteinian skep cism. reformed epistemologists of faith while simultaneously countenancing Wi gensteinian skep cism. Furthermore, the paper draws from the latest discoveries in the cogni ve science of religion and Furthermore, the paper draws from the latest discoveries in the cogni ve science of religion and the evolu on of religion to preserve those features of religion that are, in fact, natural and arguably the evolu on of religion to preserve those features of religion that are, in fact, natural and arguably ra onal; while at the same me showing that religion is o en benefi cial, despite failing to speak ra onal; while at the same me showing that religion is o en benefi cial, despite failing to speak to every aspect of one’s reality. The outcome is one of philosophical prac ce, which promises to to every aspect of one’s reality. The outcome is one of philosophical prac ce, which promises to benefi t religious adherents of tolerant sects by moving beyond blind faith or skep cal fi deism, and benefi t religious adherents of tolerant sects by moving beyond blind faith or skep cal fi deism, and sa sfying the conserva ve need for ra onality while pacifying the liberal need to admit some degree sa sfying the conserva ve need for ra onality while pacifying the liberal need to admit some degree of construc vism. of construc vism.

BiographyBiographyJordan Kiper is a PhD candidate in anthropology and cogni ve science at the University of Jordan Kiper is a PhD candidate in anthropology and cogni ve science at the University of

Connec cut. He has a master’s degree in philosophy from Colorado State University, and undergraduate Connec cut. He has a master’s degree in philosophy from Colorado State University, and undergraduate degrees in art history, anthropology, and philosophy. His research centers on the cogni ve science degrees in art history, anthropology, and philosophy. His research centers on the cogni ve science and evolu onary studies of religion, but draws heavily from debates in contemporary philosophy. and evolu onary studies of religion, but draws heavily from debates in contemporary philosophy. By using the dialec cal and logical methods of philosophy, along with advancements in naturalis c By using the dialec cal and logical methods of philosophy, along with advancements in naturalis c accounts of religion, he hopes to contribute to emerging trends in philosophical prac ce that seek accounts of religion, he hopes to contribute to emerging trends in philosophical prac ce that seek to counsel ra onal and skep cal, yet religiously oriented or sympathe c, individuals in twenty-fi rst to counsel ra onal and skep cal, yet religiously oriented or sympathe c, individuals in twenty-fi rst century society, who wish to countenance the values of science, secularism and democracy, without century society, who wish to countenance the values of science, secularism and democracy, without losing sight of the sacred. losing sight of the sacred.

63

WORKSHOPWORKSHOPMOBILE PHILOSOPHYMOBILE PHILOSOPHY

bybyZoran KojčićZoran Kojčić

Croa an Society for Philosophical Prac ce, DaljCroa an Society for Philosophical Prac ce, [email protected]@gmail.com

Work with students in the 21st century demands various approaches to new technologies. Work with students in the 21st century demands various approaches to new technologies. If we adjust our tasks to their daily habits, technology becomes student’s ally in teaching process. If we adjust our tasks to their daily habits, technology becomes student’s ally in teaching process. Students use mobile devices every day - to play, to listen, to write, to create. Combining these Students use mobile devices every day - to play, to listen, to write, to create. Combining these ac vi es with philosophical tasks brings us to a diff erent approach to learning. In this workshop ac vi es with philosophical tasks brings us to a diff erent approach to learning. In this workshop par cipants will engage in diff erent media, diff erent methods of crea ve and cri cal thinking, and par cipants will engage in diff erent media, diff erent methods of crea ve and cri cal thinking, and also in processes of conceptualiza on and self-refl ec on, all in interac ve environment, working also in processes of conceptualiza on and self-refl ec on, all in interac ve environment, working both individually and in groups, using their mobile devices which will be essen al for par cipants.both individually and in groups, using their mobile devices which will be essen al for par cipants.

Mobile devices are usually seen as an enemy to teaching process. Lately, that sort of view is Mobile devices are usually seen as an enemy to teaching process. Lately, that sort of view is changing. Teachers all over the world are working on new ways of using mobile devices in classroom changing. Teachers all over the world are working on new ways of using mobile devices in classroom and the growing number of educa onal applica ons on the market shows that this trend is giving and the growing number of educa onal applica ons on the market shows that this trend is giving posi ve results. This workshop demonstrates how mobile devices can be useful in philosophical posi ve results. This workshop demonstrates how mobile devices can be useful in philosophical prac ce both with children and adults, and how philosophical refl ec on and reasonable ques oning prac ce both with children and adults, and how philosophical refl ec on and reasonable ques oning is needed and applicable for daily use of our gadgets. is needed and applicable for daily use of our gadgets.

BiographyBiographyZoran Kojčić (1986) holds MA degrees in Philosophy and Croa an Philology from the University Zoran Kojčić (1986) holds MA degrees in Philosophy and Croa an Philology from the University

of Osijek, Croa a. He is cer fi ed Philosophical Counsellor by Portuguese of Osijek, Croa a. He is cer fi ed Philosophical Counsellor by Portuguese Gabinete [email protected] Project@. Zoran Zoran is Co–founder and President of the Croa an Society for Philosophical Prac ce, and member of is Co–founder and President of the Croa an Society for Philosophical Prac ce, and member of Pe t Philosophy Associa on, for which he par cipated in several projects dealing with Philosophy Pe t Philosophy Associa on, for which he par cipated in several projects dealing with Philosophy with Children and organized Philosophy with Elders Program. Zoran teaches Croa an Language with Children and organized Philosophy with Elders Program. Zoran teaches Croa an Language and Ethnology at Dalj High School. He par cipated in several interna onal conferences and and Ethnology at Dalj High School. He par cipated in several interna onal conferences and published papers on philosophy of educa on and philosophical prac ce. His main area of interest is published papers on philosophy of educa on and philosophical prac ce. His main area of interest is Philosophical Prac ce, especially Philosophical Counselling and Philosophy with Elders. Zoran also Philosophical Prac ce, especially Philosophical Counselling and Philosophy with Elders. Zoran also publishes philosophical short stories and dialogues, and is the author of philosophical novel ‘Walk publishes philosophical short stories and dialogues, and is the author of philosophical novel ‘Walk trough.’trough.’

64

PRESENTATIONPRESENTATIONPHILOSOPHY AND PHILOSOPHICAL PRACTICE FROM A STAND UP POINT OF VIEWPHILOSOPHY AND PHILOSOPHICAL PRACTICE FROM A STAND UP POINT OF VIEW

bybyRoxana KreimerRoxana Kreimer

Center for Philosophical Prac ce and Research, Buenos AiresCenter for Philosophical Prac ce and Research, Buenos [email protected]@yahoo.com.ar

With a family resemblance of the stand-up style, we will cri cize some features of tradi onal With a family resemblance of the stand-up style, we will cri cize some features of tradi onal philosophy (among others, the principle of authority), as well as some procedures that are usual philosophy (among others, the principle of authority), as well as some procedures that are usual in Philosophical Counseling. We will share the results of experimental inves ga ons done by the in Philosophical Counseling. We will share the results of experimental inves ga ons done by the speaker, that study the impact of authority fi gures in the value we a ach to ideas (halo eff ect) and, speaker, that study the impact of authority fi gures in the value we a ach to ideas (halo eff ect) and, in general, the infl uences of other distor ons that limit our ra onality. What is the role of philosophy in general, the infl uences of other distor ons that limit our ra onality. What is the role of philosophy when experimental studies show that adherence to beliefs and decisions are less ra onal than is when experimental studies show that adherence to beliefs and decisions are less ra onal than is generally assumed? The Socra c ideal aims to iden fy and recognize our limita ons, and we will generally assumed? The Socra c ideal aims to iden fy and recognize our limita ons, and we will explore them in the common ground of humor and philosophy, which invite us to see things from explore them in the common ground of humor and philosophy, which invite us to see things from an unusual point of view. We will also watch a video about the fi rst World Exhibi on of Philosophy, an unusual point of view. We will also watch a video about the fi rst World Exhibi on of Philosophy, created by Roxana Kreimer in her Philosophical Cafe of Buenos Aires. The video is not focused on created by Roxana Kreimer in her Philosophical Cafe of Buenos Aires. The video is not focused on the authority fi gure of philosophers but on ideas that can help us to live a meaningful life. We will the authority fi gure of philosophers but on ideas that can help us to live a meaningful life. We will suggest that similar exposi ons can be created in other countries. suggest that similar exposi ons can be created in other countries.

BiographyBiographyRoxana Kreimer has a degree in Philosophy and a PhD in Social Sciences (University of Roxana Kreimer has a degree in Philosophy and a PhD in Social Sciences (University of

Buenos Aires, Argen na). She works as a Philosophical Counselor since 2002, and has organized Buenos Aires, Argen na). She works as a Philosophical Counselor since 2002, and has organized Philosophical Cafés on a weekly basis. Her book “Arts of good living” was the fi rst of Philosophical Philosophical Cafés on a weekly basis. Her book “Arts of good living” was the fi rst of Philosophical Counselling originaly wri en in Spanish. She has also published in Spanish: “The History of Merit”, Counselling originaly wri en in Spanish. She has also published in Spanish: “The History of Merit”, 2000; “Love Fallacies”, 2004/2005, “The Tyranny of the Automobile”, 2006; “The Meaning of Life”, 2000; “Love Fallacies”, 2004/2005, “The Tyranny of the Automobile”, 2006; “The Meaning of Life”, 2008; “Inequality and Social Violence”, 2010, among other books and ar cles with other authors. 2008; “Inequality and Social Violence”, 2010, among other books and ar cles with other authors. She lectured and conducted Philosophical Cafes in several countries. She now works on quan ta ve She lectured and conducted Philosophical Cafes in several countries. She now works on quan ta ve empirical research from a philosophical perspec ve, and inves gates philosophical issues from the empirical research from a philosophical perspec ve, and inves gates philosophical issues from the perspec ve of humor.perspec ve of humor.

65

PRESENTATION PRESENTATION HEGEL’S LOGIC OF TRANSFORMATION:HEGEL’S LOGIC OF TRANSFORMATION:

PERSONAL, INTERPERSONAL AND SOCIOPERSONAL, INTERPERSONAL AND SOCIO–POLITICAL DYNAMICSPOLITICAL DYNAMICSbyby

Jörn KrollJörn KrollSan Francisco Municipal Transporta on Agency, San FranciscoSan Francisco Municipal Transporta on Agency, San Francisco

[email protected]@gmail.comGeorg Wilhelm Friedrich Hegel (1770-1831) is one of the most infl uen al philosophers. His Georg Wilhelm Friedrich Hegel (1770-1831) is one of the most infl uen al philosophers. His

Science of LogicScience of Logic ( (Wissenscha der LogikWissenscha der Logik, 3 vols., 1812-1816) is an elaborate ontology that aims to , 3 vols., 1812-1816) is an elaborate ontology that aims to refl ect not only the laws of proper thinking but also of natural, historical, and social evolu on, and of refl ect not only the laws of proper thinking but also of natural, historical, and social evolu on, and of the development of science, art, religion, and philosophy. Hegel’s evolu onary philosophy portrays the development of science, art, religion, and philosophy. Hegel’s evolu onary philosophy portrays itself as the coherent reconstruc on of the intertwined dynamics of being and becoming. itself as the coherent reconstruc on of the intertwined dynamics of being and becoming.

Hegel’s entangled Hegel’s entangled LogicLogic indeed has surprising affi ni es with the reciprocal interac on indeed has surprising affi ni es with the reciprocal interac on of subatomic par cles or waves. Erwin Schrödinger, Nobel laureate in physics (1933), called of subatomic par cles or waves. Erwin Schrödinger, Nobel laureate in physics (1933), called entanglement not “entanglement not “oneone but rather but rather thethe characteris c trait of quantum mechanics”. The counterpart characteris c trait of quantum mechanics”. The counterpart to quantum entanglement in physics is conceptual refl ec on in Hegel’s dialec cal logic, which shows to quantum entanglement in physics is conceptual refl ec on in Hegel’s dialec cal logic, which shows ‘that each unit is essen ally its refl ec on in its opposite unit, its other, as well as the very crea on of ‘that each unit is essen ally its refl ec on in its opposite unit, its other, as well as the very crea on of itself as the other’ (itself as the other’ (Science of LogicScience of Logic, vol. 2, my transla on). , vol. 2, my transla on).

The dynamic nature of Hegel’s self-propelling logical movements has a racted thinkers and The dynamic nature of Hegel’s self-propelling logical movements has a racted thinkers and reformers who perceived Hegel’s reformers who perceived Hegel’s LogicLogic as a potent instrument of transforma on due to its innate as a potent instrument of transforma on due to its innate construc ve nega vity, embodied, for instance, in dissen ng subjec vity.construc ve nega vity, embodied, for instance, in dissen ng subjec vity.

In my presenta on, I outline applica ons of Hegel’s dialec cal logic on three levels:In my presenta on, I outline applica ons of Hegel’s dialec cal logic on three levels: the personal level (a mul -faceted no on of the self that not only allows but requires the the personal level (a mul -faceted no on of the self that not only allows but requires the

challenges of transforma on);challenges of transforma on); the interpersonal level (seeing oneself in and as the ‘other’, leading to the crea on of the interpersonal level (seeing oneself in and as the ‘other’, leading to the crea on of

meaningful rela ons); and meaningful rela ons); and the level of group or social dynamics (confl ict, media on, coopera on, organiza onal the level of group or social dynamics (confl ict, media on, coopera on, organiza onal

development through eff ec ve reciprocity with the environment).development through eff ec ve reciprocity with the environment).

BiographyBiographyJörn KrollJörn Kroll studied various academic subjects in Europe and North America. He earned a PhD studied various academic subjects in Europe and North America. He earned a PhD

with a disserta on on applying various paths of Mar n Heidegger’s thinking to the improvement with a disserta on on applying various paths of Mar n Heidegger’s thinking to the improvement of street design (University of California, Berkeley; 2001). The American Philosophical Prac oners of street design (University of California, Berkeley; 2001). The American Philosophical Prac oners Associa on cer fi ed him in 2010 as one of its philosophical prac oners (client counseling). Jörn Associa on cer fi ed him in 2010 as one of its philosophical prac oners (client counseling). Jörn is working as a Transporta on Safety Specialist for a large San Francisco Bay Area transporta on is working as a Transporta on Safety Specialist for a large San Francisco Bay Area transporta on agency. He has frequently lectured on transporta on and philosophical topics. Jörn is a student of agency. He has frequently lectured on transporta on and philosophical topics. Jörn is a student of Ancient Indian and East Asian philosophies (Vedanta; Daoism; Chan Buddhism; Zen), and explores Ancient Indian and East Asian philosophies (Vedanta; Daoism; Chan Buddhism; Zen), and explores the intersec ons of philosophy, depth psychology, and cu ng-edge science. the intersec ons of philosophy, depth psychology, and cu ng-edge science.

66

PRESENTATIONPRESENTATIONPHILOSOPHICAL PRACTICE QUO VADIS?PHILOSOPHICAL PRACTICE QUO VADIS?

Ran LahavRan Lahavranlahav@yahoo ranlahav@yahoo

On this 20th anniversary of the First Interna onal Conference on Philosophical Counseling, On this 20th anniversary of the First Interna onal Conference on Philosophical Counseling, organized in 1994 by Lou Marinoff and by me, it is appropriate to pause and assess the state of organized in 1994 by Lou Marinoff and by me, it is appropriate to pause and assess the state of philosophical prac ce and where it is going. What road have we travelled so far? What is the current philosophical prac ce and where it is going. What road have we travelled so far? What is the current state of our venture? And where should we go from here?state of our venture? And where should we go from here?

To examine these ques ons, I will start by briefl y char ng the history of our fi eld. I will then To examine these ques ons, I will start by briefl y char ng the history of our fi eld. I will then examine the above ques ons from the perspec ve of three main considera ons: First, the aspira ons examine the above ques ons from the perspec ve of three main considera ons: First, the aspira ons of early philosophical prac oners, including the German and Dutch pioneers of the 1980s. Second, of early philosophical prac oners, including the German and Dutch pioneers of the 1980s. Second, the extent to which our fi eld is currently successful in terms of its outcomes and its impact on the the extent to which our fi eld is currently successful in terms of its outcomes and its impact on the general public. And third, the diff erent visions of philosophical prac ce which exist today, and how general public. And third, the diff erent visions of philosophical prac ce which exist today, and how likely they are to make a signifi cant contribu on in today’s world. In discussing this, I will rely heavily likely they are to make a signifi cant contribu on in today’s world. In discussing this, I will rely heavily on numerous interviewees which I have been conduc ng with ac ve prac oners throughout the on numerous interviewees which I have been conduc ng with ac ve prac oners throughout the world.world.

I will suggest that the exis ng visions of philosophical prac ce can be categorized into several I will suggest that the exis ng visions of philosophical prac ce can be categorized into several main groups, and that this plurality is benefi cial for the health of the fi eld. However, I will also argue main groups, and that this plurality is benefi cial for the health of the fi eld. However, I will also argue that rela ve to the original aspira ons of earlier prac oners, philosophical prac ce has undergone that rela ve to the original aspira ons of earlier prac oners, philosophical prac ce has undergone a process of normaliza on, and at mes even trivializa on, and this trend has diminished the a process of normaliza on, and at mes even trivializa on, and this trend has diminished the uniqueness of the fi eld and its poten al appeal to the general public. I will conclude that the health uniqueness of the fi eld and its poten al appeal to the general public. I will conclude that the health and life of philosophical prac ce depend today on our ability to make certain radical changes and to and life of philosophical prac ce depend today on our ability to make certain radical changes and to come up with novel visions of the philosopher’s role in the 21come up with novel visions of the philosopher’s role in the 21stst century. century.

BiographyBiographyA er receiving Ph.D. in philosophy and M.A. in Psychology in from the University of Michigan, A er receiving Ph.D. in philosophy and M.A. in Psychology in from the University of Michigan,

USA, Ran Lahav taught and published in the fi eld of philosophy and psychology in the States and USA, Ran Lahav taught and published in the fi eld of philosophy and psychology in the States and interna onally. In 1994 he ini ated the fi rst Interna onal Conference on Philosophical Counseling, interna onally. In 1994 he ini ated the fi rst Interna onal Conference on Philosophical Counseling, and co-organised it with Dr. Lou Marinoff , at the University of Bri sh Columbia in Canada. and co-organised it with Dr. Lou Marinoff , at the University of Bri sh Columbia in Canada.

In 1995 Ran published the fi rst book in the English language in the fi eld (In 1995 Ran published the fi rst book in the English language in the fi eld (Essays on Philosophical Essays on Philosophical CounselingCounseling), which was a collec on of ar cles from leading prac oners at the me. He is regularly ), which was a collec on of ar cles from leading prac oners at the me. He is regularly invited to give workshops and lectures in various countries.invited to give workshops and lectures in various countries.

67

MASTERCLASSMASTERCLASSTHE BEGINNING OF PHILOSOPHICAL PRACTICETHE BEGINNING OF PHILOSOPHICAL PRACTICE

bybyAnders LindsethAnders Lindseth

Centre for Prac cal Knowledge, Nordland University in BodøCentre for Prac cal Knowledge, Nordland University in BodøSchool of Design and Cra s, Faculty of Fine, Applied and Per for ming ArtsSchool of Design and Cra s, Faculty of Fine, Applied and Per for ming Arts

Gothen burg UniversityGothen burg [email protected]@hibo.no

The Beginning of Philosophical Prac ceThe Beginning of Philosophical Prac ceIn this masterclass I will try to show how I start when someone comes to see me in my prac ce. In this masterclass I will try to show how I start when someone comes to see me in my prac ce.

Par cipants are free to present an issue they would like to talk to me about and clarify, although Par cipants are free to present an issue they would like to talk to me about and clarify, although me is limited of course. With this demonstra on as star ng point, I shall move on to the topic of me is limited of course. With this demonstra on as star ng point, I shall move on to the topic of

methodology in Philosophical Prac ce, and I also wish to elucidate the philosophical concept of methodology in Philosophical Prac ce, and I also wish to elucidate the philosophical concept of original beginning (arché). The concept of original beginning in Philosophical Prac ce is disputed; original beginning (arché). The concept of original beginning in Philosophical Prac ce is disputed; every narra ve is part of an ongoing (re)construc on of lived experience, many will maintain. every narra ve is part of an ongoing (re)construc on of lived experience, many will maintain. Nevertheless, I fi nd it meaningful to talk about original beginning and important to realize such Nevertheless, I fi nd it meaningful to talk about original beginning and important to realize such beginning in Philosophical Prac ce.beginning in Philosophical Prac ce.

BiographyBiographyAnders Lindseth (born 1946 in Bodø, northern Norway) is in Sweden Senior Professor for Anders Lindseth (born 1946 in Bodø, northern Norway) is in Sweden Senior Professor for

prac cal know ledge at the School of Design and Cra s, Faculty of Fine, Applied and Per for ming Arts, prac cal know ledge at the School of Design and Cra s, Faculty of Fine, Applied and Per for ming Arts, Gothen burg University, – and in Norway Pro fessor Emeritus for prac cal phi loso phy at the Centre Gothen burg University, – and in Norway Pro fessor Emeritus for prac cal phi loso phy at the Centre for Prac cal Knowledge, Nordland University in Bodø. In 1989 he opened a Philo sophical Prac ce for Prac cal Knowledge, Nordland University in Bodø. In 1989 he opened a Philo sophical Prac ce in Tromsø, 2002-2013 in Bodø, and since 2014 in Munich, Germany. He is vice president of the In-in Tromsø, 2002-2013 in Bodø, and since 2014 in Munich, Germany. He is vice president of the In-terna onal Society for Philosophical Prac ce (ISPP)/Interna onale Gesell scha für Philosophische terna onal Society for Philosophical Prac ce (ISPP)/Interna onale Gesell scha für Philosophische Praxis (IGPP). Among many other tles he has published:Praxis (IGPP). Among many other tles he has published:

Zur Sache der Philosophischen Praxis. Philosophieren in Gesprächen mit ratsuchen den Zur Sache der Philosophischen Praxis. Philosophieren in Gesprächen mit ratsuchen den MenschenMenschen. Freiburg: Verlag Karl Alber, 2005. . Freiburg: Verlag Karl Alber, 2005.

Being Ill as an Inevitable Life Topic – Possibili es of Philosophical Prac ce in Health Care and Being Ill as an Inevitable Life Topic – Possibili es of Philosophical Prac ce in Health Care and Psychotherapy, Psychotherapy, Philosophical Prac cePhilosophical Prac ce, 2012, , 2012, 7, pp. 1081-96., pp. 1081-96.

Anders Lindseth. I: J.B.L. Knox & J.K.B.O. Friis (eds.), Anders Lindseth. I: J.B.L. Knox & J.K.B.O. Friis (eds.), Philosophical Prac ce 5 Ques onsPhilosophical Prac ce 5 Ques ons, pp. , pp. 171-182. Copenhagen: Automa c Press / VIP, 2013.171-182. Copenhagen: Automa c Press / VIP, 2013.

68

PRESENTATIONPRESENTATIONEVALUATING PHILOSOPHICAL DIALOGUEEVALUATING PHILOSOPHICAL DIALOGUE

bybyTetsuya KonoTetsuya Kono

Rikkyo UniversityRikkyo UniversityVYQ05706@ni y.comVYQ05706@ni y.com

Yohsuke TsuchiyaYohsuke TsuchiyaIbaraki UniversityIbaraki University

[email protected]@mcs.ibaraki.ac.jpMai Miyata Mai Miyata

University of TokyoUniversity of [email protected]@iii.u-tokyo.ac.jp

In this presenta on, I would like to consider the purpose and the method of evalua ng In this presenta on, I would like to consider the purpose and the method of evalua ng philosophical dialogue and the possibility of meta-dialogue as a means for self-evalua on. For philosophical dialogue and the possibility of meta-dialogue as a means for self-evalua on. For conduc ng philosophical prac ce as a profession, it is crucial to evaluate dialogue in the prac ce. conduc ng philosophical prac ce as a profession, it is crucial to evaluate dialogue in the prac ce. Especially, in classroom, it is an issue of accountability to show the development of students and Especially, in classroom, it is an issue of accountability to show the development of students and to off er valuable guidance for their further development. However, there are many diffi cul es for to off er valuable guidance for their further development. However, there are many diffi cul es for the evalua on of dialogue. One is the confl icts and the ambiguity regarding its purpose: why we the evalua on of dialogue. One is the confl icts and the ambiguity regarding its purpose: why we evaluate dialogue. There are diff erent reasons for evalua ng dialogue in the classroom such as evaluate dialogue. There are diff erent reasons for evalua ng dialogue in the classroom such as ins tu onal, professional and pedagogical accountability, and there are inherent confl icts among ins tu onal, professional and pedagogical accountability, and there are inherent confl icts among these reasons as Laverty & Gregory (2007) have pointed out. We are ul mately faced with the these reasons as Laverty & Gregory (2007) have pointed out. We are ul mately faced with the diffi culty of determining the purpose of philosophizing. The second reason concerns the method diffi culty of determining the purpose of philosophizing. The second reason concerns the method of evalua on. There are already several credible methods to evaluate dialogue (Fisher 2008). They of evalua on. There are already several credible methods to evaluate dialogue (Fisher 2008). They assess each student’s dialogic skills from the viewpoint of par cipa on, collabora on, enquiry, and assess each student’s dialogic skills from the viewpoint of par cipa on, collabora on, enquiry, and cri cal/crea ve thinking. However, a diffi culty consists in how to evaluate which contribu on made cri cal/crea ve thinking. However, a diffi culty consists in how to evaluate which contribu on made dialogue more philosophically deep. Another diffi culty is to evaluate group dynamics of philosophical dialogue more philosophically deep. Another diffi culty is to evaluate group dynamics of philosophical thinking. Group dynamics cannot be reduced to the contribu on of an individual. How to evaluate thinking. Group dynamics cannot be reduced to the contribu on of an individual. How to evaluate a collec ve a tude such as open-mindedness? We will also discuss the possibility of meta-dialogue a collec ve a tude such as open-mindedness? We will also discuss the possibility of meta-dialogue for the self-evalua on of philosophizing and group dynamics.for the self-evalua on of philosophizing and group dynamics.

Biographies Biographies Mr. Tetsuya Kono (PhD), Professor at Rikkyo University (Tokyo, Japan), Department of Mr. Tetsuya Kono (PhD), Professor at Rikkyo University (Tokyo, Japan), Department of

Educa on, received his D.Lit. in Philosophy from Keio University. His research interests lie in Educa on, received his D.Lit. in Philosophy from Keio University. His research interests lie in philosophy, philosophy of educa on, and ethics educa on. His major publica ons include: (books, philosophy, philosophy of educa on, and ethics educa on. His major publica ons include: (books, all in Japanese) all in Japanese) Introduc on to Philosophy with Children Introduc on to Philosophy with Children (2014),(2014), Consciousness Doesn’t Exist Consciousness Doesn’t Exist (2011),(2011), Ques oning Morality: Liberalism and the Future of Educa onQues oning Morality: Liberalism and the Future of Educa on (2011). (2011).

Mr. Yohsuke Tsuchiya is a lecturer at the Ibaraki University in Ibaraki and Rikkyo University in Mr. Yohsuke Tsuchiya is a lecturer at the Ibaraki University in Ibaraki and Rikkyo University in Tokyo. He teaches philosophy, philosophy of educa on, applied ethics and philosophy for children Tokyo. He teaches philosophy, philosophy of educa on, applied ethics and philosophy for children in these universi es. He has also been a prac oner of philosophy for children at in these universi es. He has also been a prac oner of philosophy for children at KaichiKaichi secondary secondary school in Saitama for 2 years. He and his colleagues translated Ma hew Lipman’s Thinking in school in Saitama for 2 years. He and his colleagues translated Ma hew Lipman’s Thinking in Educa on into Japanese.Educa on into Japanese.

Ms. Mai MIYATA is Ph.D. Student of Graduate School of Interdisciplinary Informa on Studies at Ms. Mai MIYATA is Ph.D. Student of Graduate School of Interdisciplinary Informa on Studies at the University of Tokyo. She studies and publishes in the areas of Science Communica on, Cogni ve the University of Tokyo. She studies and publishes in the areas of Science Communica on, Cogni ve Psychology and Philosophical Prac ce.Psychology and Philosophical Prac ce.

69

MASTERCLASSMASTERCLASSPHILOSOPHICAL PRACTICE AND OVERINDEBTEDNESSPHILOSOPHICAL PRACTICE AND OVERINDEBTEDNESS

bybyJosé Eustáquio Moreira de CarvalhoJosé Eustáquio Moreira de Carvalho

Center for Philosophical Studies of Brazil (CEFIBRA) Center for Philosophical Studies of Brazil (CEFIBRA) jeustaquio@cefi bra.com.brjeustaquio@cefi bra.com.br

The global 2008 fi nancial crisis showed us a new reality: the world is overindebted. Countries, The global 2008 fi nancial crisis showed us a new reality: the world is overindebted. Countries, companies and people are in an imbalance with their economies and fi nances. companies and people are in an imbalance with their economies and fi nances.

Even the strongest economies in the world, except China, have huge debts when compared Even the strongest economies in the world, except China, have huge debts when compared with the wealth they generate. Large companies or corpora ons are breaking up, being sold or with the wealth they generate. Large companies or corpora ons are breaking up, being sold or joining with others.joining with others.

When we analyzed the families and people, we no ced a level of commitment to the payment When we analyzed the families and people, we no ced a level of commitment to the payment of debts that threatens the families’ ability to purchase even the essen al survival items if they are of debts that threatens the families’ ability to purchase even the essen al survival items if they are to honor their debt-payment obliga ons.to honor their debt-payment obliga ons.

Some sciences have been busy seeking to understand the reasons that had lead Some sciences have been busy seeking to understand the reasons that had lead to overindebtedness, such as Economics (Behavioral Finance, Behavioral Economics and to overindebtedness, such as Economics (Behavioral Finance, Behavioral Economics and Neuroeconomics) and Psychology (Economic Psychology).Neuroeconomics) and Psychology (Economic Psychology).

In Brazil, although the country’s debt is low (about 67% of Gross Domes c Product), people In Brazil, although the country’s debt is low (about 67% of Gross Domes c Product), people are dangerously indebted. In Brasília, 81% of the families have some kind of debt which takes away are dangerously indebted. In Brasília, 81% of the families have some kind of debt which takes away from home spending up to 35% of their income.from home spending up to 35% of their income.

In 2010, using Philosophical Prac ce as therapy support for indebted individuals and In 2010, using Philosophical Prac ce as therapy support for indebted individuals and organiza ons, I developed a comprehensive care project in personal fi nance. Due to the mul ple organiza ons, I developed a comprehensive care project in personal fi nance. Due to the mul ple faces and backgrounds of overindebtedness, the basic professional team for this type of philosophical faces and backgrounds of overindebtedness, the basic professional team for this type of philosophical prac ce consists of experts from the fi elds of economics, fi nance, psychology, medicine and prac ce consists of experts from the fi elds of economics, fi nance, psychology, medicine and philosophy. The PEACE method was chosen as a founda on for the approach, and the results have philosophy. The PEACE method was chosen as a founda on for the approach, and the results have been encouraging. The objec ve of this master class is to present three cases dealt with through been encouraging. The objec ve of this master class is to present three cases dealt with through philosophical prac ce within this project and thus illustrate the methodology and benefi ts of the philosophical prac ce within this project and thus illustrate the methodology and benefi ts of the approach.approach.

BiographyBiographyJosé Eustáquio Moreira de Carvalho is an economist from the University of Brasilia (UnB), He José Eustáquio Moreira de Carvalho is an economist from the University of Brasilia (UnB), He

has completed postgraduate studies in Finances Business Administra on at the Faculty of Economics has completed postgraduate studies in Finances Business Administra on at the Faculty of Economics and Business Administra on, University of São Paulo (FEA/USP). He is a member of the Brazilian and Business Administra on, University of São Paulo (FEA/USP). He is a member of the Brazilian Ins tute of Financial Execu ves in the Federal District of Brazil (IBEF/DF), Economic Advisor of the Ins tute of Financial Execu ves in the Federal District of Brazil (IBEF/DF), Economic Advisor of the Federa on Trade in Goods, Services and Tourism of the Federal District (Fecomércio-DF), General Federa on Trade in Goods, Services and Tourism of the Federal District (Fecomércio-DF), General Business Manager at C&P Enterprises, Consul ng and Training, Inc., and President of the Center Business Manager at C&P Enterprises, Consul ng and Training, Inc., and President of the Center for Philosophical Studies of Brazil (CEFIBRA). He is a cer fi ed client counselor by the American for Philosophical Studies of Brazil (CEFIBRA). He is a cer fi ed client counselor by the American Philosophical Prac oners Associa on (APPA).Philosophical Prac oners Associa on (APPA).

70

PRESENTATIONPRESENTATIONON ENCOURAGING ’THE INNER GUIDANCE’ON ENCOURAGING ’THE INNER GUIDANCE’

bybyGordana Medić–SimićGordana Medić–Simić

Aljehinova 4, 11 000 BelgradeAljehinova 4, 11 000 [email protected]@gmail.com

Many fi nd the answer to the ques on ’How do we know that a new age is coming?’ in the fact Many fi nd the answer to the ques on ’How do we know that a new age is coming?’ in the fact that the old ways of thinking cannot be applied to new challenges. Many authors will thus call the that the old ways of thinking cannot be applied to new challenges. Many authors will thus call the new age—the era of wisdom that is at its beginning. This era might bring us to the concept of man new age—the era of wisdom that is at its beginning. This era might bring us to the concept of man as a ’thinking ac vist’. Philosophical prac ce has a great role to play to support this cultural shi and as a ’thinking ac vist’. Philosophical prac ce has a great role to play to support this cultural shi and a shi in the self-percep ons of philosophers. The paper discusses the tasks philosophical prac ce a shi in the self-percep ons of philosophers. The paper discusses the tasks philosophical prac ce faces within this shi , such as the necessity to improve communica on skills in the process of raising faces within this shi , such as the necessity to improve communica on skills in the process of raising social awareness and dexterity.social awareness and dexterity.

BiographyBiographyGordana Medić–Simić has taught philosophy to grammar school students in Belgrade’s “Milu n Gordana Medić–Simić has taught philosophy to grammar school students in Belgrade’s “Milu n

Milanković” high school since 2004. She holds an MPhil from the University of Belgrade (2002). She Milanković” high school since 2004. She holds an MPhil from the University of Belgrade (2002). She has also worked as a development trainer at the Interna onal Business Educa onal Cultural center has also worked as a development trainer at the Interna onal Business Educa onal Cultural center since 2013. since 2013.

71

PRESENTATIONPRESENTATIONПРАВОВАЯ ФИЛОСОФИЯ КАК ПЕРСПЕКТИВА ФИЛОСОФСКОЙ ПРАКТИКИПРАВОВАЯ ФИЛОСОФИЯ КАК ПЕРСПЕКТИВА ФИЛОСОФСКОЙ ПРАКТИКИ

bybyИгорь НевважайИгорь Невважай

кафедра философиикафедра философииСаратовская государственная юридическая академияСаратовская государственная юридическая академия

[email protected]@gmail.com

Философская практика направлена либо на внешний мир, либо на внутренний мир чело- Философская практика направлена либо на внешний мир, либо на внутренний мир чело-века, поэтому представление о философской практике зависит от представления о человеке. века, поэтому представление о философской практике зависит от представления о человеке.

В докладе я буду придерживаться тезиса, согласно которому человек есть нормативное В докладе я буду придерживаться тезиса, согласно которому человек есть нормативное существо, которое создает правила, изменяет их и следует им. Я предлагаю обсудить конце-существо, которое создает правила, изменяет их и следует им. Я предлагаю обсудить конце-пцию правовой философии как теоретической основы философской практики. Правовая фи-пцию правовой философии как теоретической основы философской практики. Правовая фи-лософия рассматривает человеческое бытие в трех деонтических модальностях (разрешено, лософия рассматривает человеческое бытие в трех деонтических модальностях (разрешено, должно и запрещено). Прагматический аспект этой философии состоит в знании того, что для лжно и запрещено). Прагматический аспект этой философии состоит в знании того, что для человека является невозможным, возможным и должным. В отличие от традиционной фило-человека является невозможным, возможным и должным. В отличие от традиционной фило-софии права, я предлагаю проект правовой философии, в которой право рассматривается как софии права, я предлагаю проект правовой философии, в которой право рассматривается как условие и пространство формирования человеческих качеств.условие и пространство формирования человеческих качеств.

Одним из источников моей концепции является «философия поступка» русского фило-Одним из источников моей концепции является «философия поступка» русского фило-софа Михаила Бахтина (1895-1975). В работе «К философии поступка» М. Бахтин использует софа Михаила Бахтина (1895-1975). В работе «К философии поступка» М. Бахтин использует понятие «неалиби в бытии». С помощью этого понятия я даю онтологическое обоснование понятие «неалиби в бытии». С помощью этого понятия я даю онтологическое обоснование представления о «внутренних» и нормах и человеческом долге.представления о «внутренних» и нормах и человеческом долге.

Правовая философия осмысливает опыт рождения человека «правильного», то есть че-Правовая философия осмысливает опыт рождения человека «правильного», то есть че-ловека, следующего изобретенным им правилам. Такой подход связан с признанием ограни-ловека, следующего изобретенным им правилам. Такой подход связан с признанием ограни-ченности того типа рациональности, который можно определить как рациональность de facto. ченности того типа рациональности, который можно определить как рациональность de facto. Рациональность de facto основана на доверии разума некоторым фактичностям (Ж. Деррида), Рациональность de facto основана на доверии разума некоторым фактичностям (Ж. Деррида), таким как тело, чувства. Иной тип рациональности основан на идее, что человека необходимо таким как тело, чувства. Иной тип рациональности основан на идее, что человека необходимо понять из безосновности его бытия (М. Хайдеггер), или как бытие свободы. понять из безосновности его бытия (М. Хайдеггер), или как бытие свободы.

Это возможно в рамках правовой философии, которая основана на рациональности de Это возможно в рамках правовой философии, которая основана на рациональности de jure. Я доказываю, что различие между двумя типами рациональности заключается в разли-jure. Я доказываю, что различие между двумя типами рациональности заключается в разли-чии конвенционального и фактического смыслов деонтических модальностей. чии конвенционального и фактического смыслов деонтических модальностей.

Рациональность de jure изменяет смысл философского знания. Правовая философия Рациональность de jure изменяет смысл философского знания. Правовая философия предназначена для обоснования презумпций и фикций, на которые ориентируется коммуни-предназначена для обоснования презумпций и фикций, на которые ориентируется коммуни-кативная стратегия человеческого поведения.кативная стратегия человеческого поведения.

Краткие биографические сведения:Краткие биографические сведения:Я родился в 1951. В 1993 г. защитил докторскую диссертацию в Институте философии Я родился в 1951. В 1993 г. защитил докторскую диссертацию в Институте философии

Российской Академии Наук (Москва). Я являюсь профессором, доктором философских наук, Российской Академии Наук (Москва). Я являюсь профессором, доктором философских наук, заведующим кафедрой философии в Саратовской государственной юридической академии заведующим кафедрой философии в Саратовской государственной юридической академии (Саратов, Россия). Я являюсь членом Международной Ассоциации по Философии Права и Со-(Саратов, Россия). Я являюсь членом Международной Ассоциации по Философии Права и Со-циальной Философии (IVR). Я опубликовал 5 монографий, и более 150 статей.циальной Философии (IVR). Я опубликовал 5 монографий, и более 150 статей.

72

PRESENTATIONPRESENTATIONTHE PHENOMENOLOGY OF DREAMS IN PHILOSOPHICAL PRACTICETHE PHENOMENOLOGY OF DREAMS IN PHILOSOPHICAL PRACTICE

bybyMaria João NevesMaria João Neves

Center for the Study of Sociology and Musical Aesthe csCenter for the Study of Sociology and Musical Aesthe csUniversidade Nova de Lisboa, LisabonUniversidade Nova de Lisboa, Lisabon

[email protected]@yahoo.comWhen we think or talk about our life we mainly have in mind our wake life. The eight hours When we think or talk about our life we mainly have in mind our wake life. The eight hours

most of us spend sleeping do not count. We only remember them a er a bad sleep or when we had a most of us spend sleeping do not count. We only remember them a er a bad sleep or when we had a surprising dream we con nue thinking about during day me. Generally, people believe that the me surprising dream we con nue thinking about during day me. Generally, people believe that the me spent sleeping is wasted and therefore should be reduced to a minimum. Opposing these mainstream spent sleeping is wasted and therefore should be reduced to a minimum. Opposing these mainstream thoughts, María Zambrano states that sleep comes fi rst and awakening only a er. This statement thoughts, María Zambrano states that sleep comes fi rst and awakening only a er. This statement has been proved scien fi cally correct. In a completely innova ve way, and in collision with Freud, has been proved scien fi cally correct. In a completely innova ve way, and in collision with Freud, Jung or Adler, who were all interested in dream contents, the phenomenology of dreams focuses on Jung or Adler, who were all interested in dream contents, the phenomenology of dreams focuses on the form of the dream—its rela on with me percep on—rather than the dream content. Inspired the form of the dream—its rela on with me percep on—rather than the dream content. Inspired by María Zambrano`s by María Zambrano`s Phenomenology of DreamsPhenomenology of Dreams, my research has developed since 2004, involving , my research has developed since 2004, involving students of clinical psychology, researchers in the Laboratory of Sleep Studies, Chronobiology and students of clinical psychology, researchers in the Laboratory of Sleep Studies, Chronobiology and Telemedicine at the University of Lisbon Medical School, the Neurology Department at Faro Hospital, Telemedicine at the University of Lisbon Medical School, the Neurology Department at Faro Hospital, and private clients from my philosophical counseling prac ce.and private clients from my philosophical counseling prac ce.

The applica on of the technique described in this presenta on can produce signifi cant changes The applica on of the technique described in this presenta on can produce signifi cant changes in peoples’ lives as I have tried to show in my book in peoples’ lives as I have tried to show in my book The RVP Method The RVP Method (Método RVP (Raciovitalismo-Método RVP (Raciovitalismo-Poé co)—Prá ca Filosófi ca no Quo dianPoé co)—Prá ca Filosófi ca no Quo diano, Lisboa: Ins tuto Piaget, 2009) where phenomenology o, Lisboa: Ins tuto Piaget, 2009) where phenomenology of dreams is the most original aspect. This paper shows some examples of the Phenomenological of dreams is the most original aspect. This paper shows some examples of the Phenomenological Dream Analysis used as part of the RVP Method.Dream Analysis used as part of the RVP Method.

BiographyBiographyMaria João Neves is Associate Professor and integrated Researcher at CESEM—Center for the Maria João Neves is Associate Professor and integrated Researcher at CESEM—Center for the

Study of Sociology and Musical Aesthe cs of Universidade Nova de Lisboa, h p://cesem.fcsh.unl.pt Study of Sociology and Musical Aesthe cs of Universidade Nova de Lisboa, h p://cesem.fcsh.unl.pt . She currently prepares post-doctoral work fi nanced by the Founda on for Science and Technology . She currently prepares post-doctoral work fi nanced by the Founda on for Science and Technology of Portugal (FCT, of Portugal (FCT, h p://www.fct.pt/index.phtml.enh p://www.fct.pt/index.phtml.en. Maria has her philosophical prac ce in Tavira . Maria has her philosophical prac ce in Tavira (Algarve, Portugal), and has published a book on her methodology: (Algarve, Portugal), and has published a book on her methodology: RVP Method. Philosophical RVP Method. Philosophical Prac ce in the Everyday LifePrac ce in the Everyday Life, Lisbon, 2009., Lisbon, 2009.

73

PAPER PRESENTATATIONPAPER PRESENTATATIONPHILOSOPHIZING AND NEO SOCRATIC DIALOGUEPHILOSOPHIZING AND NEO SOCRATIC DIALOGUE

bybyBernt Österman,Bernt Österman,

University of Helsinki University of Helsinki Finnish Philosophical Associa on Interbaas Finnish Philosophical Associa on Interbaas

[email protected] [email protected] The proneness to philosophize is a capacity we may recognize in ourselves and others already The proneness to philosophize is a capacity we may recognize in ourselves and others already

as early teenagers. It also seems clear that this ability is not as early teenagers. It also seems clear that this ability is not created created by reading philosophy. The need by reading philosophy. The need to philosophize is rather what mo vates our interest for the works of philosophers.to philosophize is rather what mo vates our interest for the works of philosophers.

But what in essence lies behind the ac vity we call philosophizing? Some of its crucial features But what in essence lies behind the ac vity we call philosophizing? Some of its crucial features would appear to be would appear to be freedomfreedom, , originalityoriginality, , crea veness crea veness and and closeness to lifecloseness to life. Furthermore, . Furthermore, dialoguedialogue, , rather than solitary thinking, seems to be its most natural form. Finally, philosophizing is an ac vity rather than solitary thinking, seems to be its most natural form. Finally, philosophizing is an ac vity we engage in we engage in for its own sakefor its own sake. .

It seems that in tradi onal university studies of philosophy there is not much place le for It seems that in tradi onal university studies of philosophy there is not much place le for philosophizing as such. Philosophical prac ce, with its ambi on to bring philosophy back to its Socra c philosophizing as such. Philosophical prac ce, with its ambi on to bring philosophy back to its Socra c roots by recrea ng the arts of philosophical ques oning and philosophical dialogue, may seem more roots by recrea ng the arts of philosophical ques oning and philosophical dialogue, may seem more promising in this respect. However, unlike what appears to be the case with the conven onal ac vity promising in this respect. However, unlike what appears to be the case with the conven onal ac vity of philosophizing, philosophical prac ce is o en understood as an of philosophizing, philosophical prac ce is o en understood as an instrumental ac vityinstrumental ac vity, done for , done for the purpose of discovering general principles or the disclosure of presupposi ons of thinking. S ll, the purpose of discovering general principles or the disclosure of presupposi ons of thinking. S ll, philosophizing may be seen to be at the core of some well-known methods of philosophical prac ce, philosophizing may be seen to be at the core of some well-known methods of philosophical prac ce, such as such as neo-Socra c dialogueneo-Socra c dialogue. .

The aim of the proposed presenta on is two-fold. (1) To draw an outline of what the ac vity The aim of the proposed presenta on is two-fold. (1) To draw an outline of what the ac vity we call philosophizing is, and (2) to give an indica on of how neo-Socra c dialogue may be used for we call philosophizing is, and (2) to give an indica on of how neo-Socra c dialogue may be used for (genuine) philosophizing by examining its rules and drawing from experience.(genuine) philosophizing by examining its rules and drawing from experience.

BiographyBiographyBernt ÖstermanBernt Österman received his PhD from the University of Helsinki in 1995, where he has been received his PhD from the University of Helsinki in 1995, where he has been

teaching philosophy since the late 1980’s. Bernt is currently the Curator of the von Wright and teaching philosophy since the late 1980’s. Bernt is currently the Curator of the von Wright and Wi genstein Archives at the University of Helsinki (h p://www.helsinki.fi /wwa/). His main research Wi genstein Archives at the University of Helsinki (h p://www.helsinki.fi /wwa/). His main research interests are value theory and the philosophy of Georg Henrik von Wright, but he has also published interests are value theory and the philosophy of Georg Henrik von Wright, but he has also published papers on the philosophy of music. His interest in Philosophical prac ce started from par cipa ng in papers on the philosophy of music. His interest in Philosophical prac ce started from par cipa ng in the ac vi es of the Finnish Philosophical Associa on Interbaas, which he is also currently chairing. the ac vi es of the Finnish Philosophical Associa on Interbaas, which he is also currently chairing. Interbaas, among other things, arranges public philosophical discussions in Helsinki. It was also in Interbaas, among other things, arranges public philosophical discussions in Helsinki. It was also in the context of Interbaas that he fi rst got familiar with the method of neo-Socra c dialogue. Together the context of Interbaas that he fi rst got familiar with the method of neo-Socra c dialogue. Together with some other members of Interbaas, he iscurrently undergoing a facilitator-training led by Helge with some other members of Interbaas, he iscurrently undergoing a facilitator-training led by Helge Svare of NSFP (which will end in 2014). Svare of NSFP (which will end in 2014).

74

PRESENTATIONPRESENTATIONPHILOSOPHICAL DISCOURSE AGAINST THE MARKETING OF ILLUSIONSPHILOSOPHICAL DISCOURSE AGAINST THE MARKETING OF ILLUSIONS

bybyLeonid Dzhorzhovich PetryakovLeonid Dzhorzhovich Petryakov

Department of PhilosophyDepartment of PhilosophyYaroslavl State UniversityYaroslavl State University

[email protected]@ystu.ruThere are two basic ways to build a rela onship with reality: to understand it as it is or to There are two basic ways to build a rela onship with reality: to understand it as it is or to

reinvent it in our understanding. Since the fi rst path is diffi cult, people o en use the second one. reinvent it in our understanding. Since the fi rst path is diffi cult, people o en use the second one. For example, marke ng presents the reality in ways that o en lead to disappointment and false For example, marke ng presents the reality in ways that o en lead to disappointment and false percep on. There is a third way: to use the experience of mankind in solving typical, frequently percep on. There is a third way: to use the experience of mankind in solving typical, frequently recurring problems. recurring problems.

The third path is that of philosophical discourse. This presenta on will discuss the divergent The third path is that of philosophical discourse. This presenta on will discuss the divergent perspec ves of philosophical cogni on and interpreta on on the one hand, and those of manipula ve perspec ves of philosophical cogni on and interpreta on on the one hand, and those of manipula ve marke ng, on the other, and show how philosophical prac ce can help confront the predominant marke ng, on the other, and show how philosophical prac ce can help confront the predominant models of marke ng of illusions in an increasingly consumerist world.models of marke ng of illusions in an increasingly consumerist world.

BiographyBiographyLeonid Dzhorzhovic Petryakov is Associate Professor of Philosophy at the Yaroslavl State Leonid Dzhorzhovic Petryakov is Associate Professor of Philosophy at the Yaroslavl State

University. He is the author of two books: University. He is the author of two books: The problem of diff erences and contradic ons. Language The problem of diff erences and contradic ons. Language as a means of objec fi ca on of ra onality as a means of objec fi ca on of ra onality (Yaroslavl, 2009), and (Yaroslavl, 2009), and Discourse as a method of human Discourse as a method of human knowledge knowledge (Moscow, 2013).(Moscow, 2013).

75

PRESENTATIONPRESENTATIONBUT IS IT PHILOSOPHY? BUT IS IT PHILOSOPHY?

CAFE PHILOSOPHY AND THE SOCIAL COORDINATION OF INQUIRY CAFE PHILOSOPHY AND THE SOCIAL COORDINATION OF INQUIRY byby

Michael PicardMichael PicardSimon Fraser University, Douglas CollegeSimon Fraser University, Douglas College

[email protected]@telus.netPublic par cipatory dialogue exists in numerous forms in various communi es worldwide. It Public par cipatory dialogue exists in numerous forms in various communi es worldwide. It

may be asked under what condi ons such mob inquiry cons tutes philosophy. The least disputable may be asked under what condi ons such mob inquiry cons tutes philosophy. The least disputable criterion of philosophy requires the presence of transparent argumenta on. It may be ques oned criterion of philosophy requires the presence of transparent argumenta on. It may be ques oned whether all peer-reviewed professionally-published philosophy meets this criterion, let alone whether all peer-reviewed professionally-published philosophy meets this criterion, let alone loosely-moderated public chinwags. It becomes impera ve to determine whether the publically loosely-moderated public chinwags. It becomes impera ve to determine whether the publically acceptable ever coincides with the logically norma ve. Besides norms of reason, pragma c norms, acceptable ever coincides with the logically norma ve. Besides norms of reason, pragma c norms, though not wholly explicit, are also in eff ect, as determined by the social goal of public par cipatory though not wholly explicit, are also in eff ect, as determined by the social goal of public par cipatory philosophy and/or the facilitator. It is argued here that the two sets of norms indeed coincide, philosophy and/or the facilitator. It is argued here that the two sets of norms indeed coincide, under certain methodological assump ons regarding dialogue facilita on. Those presump ons are under certain methodological assump ons regarding dialogue facilita on. Those presump ons are unearthed, explored and put to the test in the present ar cle, which argues that philosophy can unearthed, explored and put to the test in the present ar cle, which argues that philosophy can exist, but must not be presumed to exist, in public venues for par cipatory dialogue, un l certain exist, but must not be presumed to exist, in public venues for par cipatory dialogue, un l certain social precondi ons (dialogic norms) are interpreted and collec vely enforced. The conclusion is social precondi ons (dialogic norms) are interpreted and collec vely enforced. The conclusion is that philosophy is not inherently a private occupa on (although it is deriva vely); it is intrinsically that philosophy is not inherently a private occupa on (although it is deriva vely); it is intrinsically public and social. The only possible basis of philosophical therapeu cs is mooted. public and social. The only possible basis of philosophical therapeu cs is mooted.

BiographyBiographyMichael Picard is a philosopher, interna onal author and public intellectual. He holds an MSc Michael Picard is a philosopher, interna onal author and public intellectual. He holds an MSc

and PhD in philosophy from MIT, and has off ered private philosophical therapeu cs based on social and PhD in philosophy from MIT, and has off ered private philosophical therapeu cs based on social (or use-based) theories of meaning. As a philosopher he seeks to release the fl y from the fl y-bo le. (or use-based) theories of meaning. As a philosopher he seeks to release the fl y from the fl y-bo le. He is the author of He is the author of Philosophy: Adventures in the Thought and Reasoning Philosophy: Adventures in the Thought and Reasoning (previously en tled (previously en tled This is This is not a Booknot a Book) and also co-authored ) and also co-authored Paradoxes, From Illusions to Infi nity: Adventures in the ImpossibleParadoxes, From Illusions to Infi nity: Adventures in the Impossible. . He teaches philosophy and cogni ve science at Canadian colleges and universi es, having also taught He teaches philosophy and cogni ve science at Canadian colleges and universi es, having also taught university courses in psychology, management, leadership, economics and sustainability. He has university courses in psychology, management, leadership, economics and sustainability. He has facilitated over 600 session of pubic par cipatory philosophy, despite having failed to understand facilitated over 600 session of pubic par cipatory philosophy, despite having failed to understand what that is or might be.what that is or might be.

76

PRESENTATIONPRESENTATIONTHE DIALOGUE BETWEEN PHILOSOPHY AND PSYCHOLOGYTHE DIALOGUE BETWEEN PHILOSOPHY AND PSYCHOLOGY

bybyGerardo PrimeroGerardo Primero

University of Psychology of Buenos Aires; Na onal University of 3 de FebreroUniversity of Psychology of Buenos Aires; Na onal University of 3 de [email protected]@yahoo.com.ar

Philosophers (including philosophical counsellors) and psychologists (including psychothera-Philosophers (including philosophical counsellors) and psychologists (including psychothera-pists) have much to gain by increasing their mutual dialogue: psychology can contribute with the pists) have much to gain by increasing their mutual dialogue: psychology can contribute with the systema c tes ng of empirical claims that are relevant for philosophical prac ces, while philosophy systema c tes ng of empirical claims that are relevant for philosophical prac ces, while philosophy can contribute with the cri cal analysis of concepts, assump ons and arguments that are relevant can contribute with the cri cal analysis of concepts, assump ons and arguments that are relevant for psychological prac ces. Nevertheless, some misconcep ons on both sides have occasionally pre-for psychological prac ces. Nevertheless, some misconcep ons on both sides have occasionally pre-vented a more frui ul dialogue. This paper will analyze some examples of those misconcep ons, and vented a more frui ul dialogue. This paper will analyze some examples of those misconcep ons, and will off er some thoughts and proposals oriented to improve the dialogue between these disciplines.will off er some thoughts and proposals oriented to improve the dialogue between these disciplines.

BiographyBiographyGerardo Primero has a degree in Psychology (UBA, University of Buenos Aires, 1995) and is Gerardo Primero has a degree in Psychology (UBA, University of Buenos Aires, 1995) and is

currently doing a PhD on Epistemology and History of Science (UNTREF, Na onal University of Tres currently doing a PhD on Epistemology and History of Science (UNTREF, Na onal University of Tres de Febrero). He is working as a philosophical counsellor, has coordinated Philo-Cafes in Buenos Aires, de Febrero). He is working as a philosophical counsellor, has coordinated Philo-Cafes in Buenos Aires, and has also off ered courses about philosophy and psychology (in Madrid, Seville and Buenos Aires). and has also off ered courses about philosophy and psychology (in Madrid, Seville and Buenos Aires). He is par cipa ng in research projects regarding philosophy of science (supported by the Na onal He is par cipa ng in research projects regarding philosophy of science (supported by the Na onal Agency of Scien fi c and Technological Promo on), and conceptual skills (supported by the Secretary Agency of Scien fi c and Technological Promo on), and conceptual skills (supported by the Secretary of Science and Technology of the University of Buenos Aires). Among other topics, he has published of Science and Technology of the University of Buenos Aires). Among other topics, he has published ar cles about philosophical prac ce, psychological treatments, and conceptual skills.ar cles about philosophical prac ce, psychological treatments, and conceptual skills.

77

PRESENTATIONPRESENTATION PHILOSOPHICAL PRACTICE BASED ON EXPERIENCE AS OPPOSED TO AN ANALYTIC PHILOSOPHICAL PRACTICE BASED ON EXPERIENCE AS OPPOSED TO AN ANALYTIC

PHILOSOPHICAL PRACTICEPHILOSOPHICAL PRACTICEbyby

José Barrientos RastrojoJosé Barrientos RastrojoUniversity of SevilleUniversity of [email protected]@us.es

Analy cal Philosophy has backed up philosophical prac ce since its birth. This is due to its Analy cal Philosophy has backed up philosophical prac ce since its birth. This is due to its associa on with cri cal thinking and pragma sm. This modality of Philosophical Prac ce has been associa on with cri cal thinking and pragma sm. This modality of Philosophical Prac ce has been useful because it has helped create various problem-solving methods; however, in the 20th and 21th useful because it has helped create various problem-solving methods; however, in the 20th and 21th centuries it became increasingly clear that other types of reasons for ac ons were equally relevant centuries it became increasingly clear that other types of reasons for ac ons were equally relevant for philosophical prac ce. These include symbolic, mys cal or poe c reasons, among others. In for philosophical prac ce. These include symbolic, mys cal or poe c reasons, among others. In this paper I rely primarily on the con nental tradi on in arguing for experien al grounds as the this paper I rely primarily on the con nental tradi on in arguing for experien al grounds as the founda on of philosophical prac ce. This observa on has led me to consider the establishment of founda on of philosophical prac ce. This observa on has led me to consider the establishment of philosophical prac ce based on what we shall call ‘experien al reason’.philosophical prac ce based on what we shall call ‘experien al reason’.

Experien al reason is a kind of reason born a er the person or a group of persons have lived Experien al reason is a kind of reason born a er the person or a group of persons have lived crucial life experiences. For an individual, they may include giving birth, the death of a closer rela ve, crucial life experiences. For an individual, they may include giving birth, the death of a closer rela ve, or recovery from a major illness. Such experiences generate a par cular type of knowledge, which or recovery from a major illness. Such experiences generate a par cular type of knowledge, which some mes leads people to believing that they have learned the ‘essence of the miracle of life’ or the some mes leads people to believing that they have learned the ‘essence of the miracle of life’ or the ‘mystery of our fi nitude’. Such ‘knowledge involves cogni vely relevant informa on from the outside ‘mystery of our fi nitude’. Such ‘knowledge involves cogni vely relevant informa on from the outside world or from ourselves, however it also opens up a sort of lively awareness inside the agent. In a world or from ourselves, however it also opens up a sort of lively awareness inside the agent. In a sense, one becomes a ‘new person’a er living these experiences. sense, one becomes a ‘new person’a er living these experiences.

This paper discusses (1) how analy c philosophy may serve as a founda on for philosophical This paper discusses (1) how analy c philosophy may serve as a founda on for philosophical prac ce, (2) the limita ons of such approach to philosophical prac ce, (3) poten al ways to go prac ce, (2) the limita ons of such approach to philosophical prac ce, (3) poten al ways to go beyond these limita ons that are off ered by ‘experien al philosophy’, and (4) connec ons between beyond these limita ons that are off ered by ‘experien al philosophy’, and (4) connec ons between this theory and Philosophical Prac ce.this theory and Philosophical Prac ce.

BiographyBiographyJosé Barrientos-Rastrojo is Professor of Philosophy at the University of Seville (Spain). He is the José Barrientos-Rastrojo is Professor of Philosophy at the University of Seville (Spain). He is the

Editor of the Editor of the Interna onal Journal of Philosophical Prac ce HASERInterna onal Journal of Philosophical Prac ce HASER, the author of books, over 100 , the author of books, over 100 ar cles and contributor to over 100 philosophical conferences. a hundred conferences.ar cles and contributor to over 100 philosophical conferences. a hundred conferences.

Barrientos-Rastrojo organised the 8th ICPP, as well as numerous other events focusing on Barrientos-Rastrojo organised the 8th ICPP, as well as numerous other events focusing on philosophical prac ce both in Spain and abroad.philosophical prac ce both in Spain and abroad.

78

PRESENTATIONPRESENTATIONPRT PRACTICISING REASEARCHING TRAINING :PRT PRACTICISING REASEARCHING TRAINING :

A STANDARD FOR SPAIN AND IBEROAMERICAA STANDARD FOR SPAIN AND IBEROAMERICAbyby

José Barrientos RastrojoJosé Barrientos RastrojoUniversity of SevilleUniversity of [email protected] [email protected]

This paper aims to report the ac vi es within the area of philosophical prac ce in Spain. It This paper aims to report the ac vi es within the area of philosophical prac ce in Spain. It focuses on the work ini ated at the University of Seville. There, we have designed a model based focuses on the work ini ated at the University of Seville. There, we have designed a model based on three pillars: prac ce, research and teaching. All collaborate to a unique target: to raise rigorous on three pillars: prac ce, research and teaching. All collaborate to a unique target: to raise rigorous philosophical prac ce. philosophical prac ce.

In 2006 an offi cial research group was created at the University of Seville, where we have been In 2006 an offi cial research group was created at the University of Seville, where we have been studying diff erent aspect of philosophical prac ce by means of ac on-research projects. The work studying diff erent aspect of philosophical prac ce by means of ac on-research projects. The work has focused on real prac ces that we had set up in diff erent contexts (prisons, health care, business, has focused on real prac ces that we had set up in diff erent contexts (prisons, health care, business, teaching and consulta ons). The “Filoso a Aplicada” research group has published more than 30 teaching and consulta ons). The “Filoso a Aplicada” research group has published more than 30 books over the last six years; it has also edited the peer-reviewed journalbooks over the last six years; it has also edited the peer-reviewed journal HASER HASER ( (Interna onal Journal Interna onal Journal on Philosophical Prac ceon Philosophical Prac ce).).1 In addi on, Filoso a Aplicada has organised 6 interna onal research In addi on, Filoso a Aplicada has organised 6 interna onal research seminars on philosophical prac ce and the 8seminars on philosophical prac ce and the 8thth Interna onal Conference on Philosophical Prac ce. Interna onal Conference on Philosophical Prac ce. Its members have supervised 3 PhDs on philosophical prac ce and are in the process of supervising Its members have supervised 3 PhDs on philosophical prac ce and are in the process of supervising another 3. All this ac vi es have paved the way to formal university teaching and lectures: an MA in another 3. All this ac vi es have paved the way to formal university teaching and lectures: an MA in Philosophical Prac ce, sec ons or themes on philosophical prac ce within the various compulsory Philosophical Prac ce, sec ons or themes on philosophical prac ce within the various compulsory subjects at the University of Seville, op onal university courses and the introduc on of an offi cial subjects at the University of Seville, op onal university courses and the introduc on of an offi cial subject on Philosophy for Children and Philosophical Prac ce. subject on Philosophy for Children and Philosophical Prac ce.

PRT (Prac ce-Research-Training) is the base of the newborn PRT (Prac ce-Research-Training) is the base of the newborn Iberoamerican Research Network Iberoamerican Research Network on Philosophical Prac ceon Philosophical Prac ce. This ins tu on includes over 50 academics from almost every country . This ins tu on includes over 50 academics from almost every country in Iberoamerica. It is therefore an umbrella ins tu on for the prac cing, researching and teaching in Iberoamerica. It is therefore an umbrella ins tu on for the prac cing, researching and teaching philosophical prac ce in the region. philosophical prac ce in the region.


1 Download at http://issuu.com/jbbr(last accessed 28 December 2013).

79

PRESENTATIONPRESENTATIONDOES PHILOSOPHICAL PRACTICE NEED DIAGNOSIS?DOES PHILOSOPHICAL PRACTICE NEED DIAGNOSIS?

bybyYoung E. RheeYoung E. Rhee

Kangwon Na onal UniversityKangwon Na onal UniversityKorean Society of Philosophical Prac ceKorean Society of Philosophical Prac ce

[email protected]@kangwon.ac.krDoes philosophical prac ce need diagnosis? How about philosophical counseling or Does philosophical prac ce need diagnosis? How about philosophical counseling or

philosophical therapy? I shall suggest that we philosophical prac oners need some type of diagnosi philosophical therapy? I shall suggest that we philosophical prac oners need some type of diagnosi in so far as philosophical prac ce is a profession for us and for the people who visit us. Philosophical in so far as philosophical prac ce is a profession for us and for the people who visit us. Philosophical prac ce is, and must be, a professional ac vity from the beginning. We have been told from the prac ce is, and must be, a professional ac vity from the beginning. We have been told from the inside of the philosophical community that philosophical prac ce is diff erent from psychological inside of the philosophical community that philosophical prac ce is diff erent from psychological counseling or medical therapy. This idea is one of the slogans to express the iden ty of philosophical counseling or medical therapy. This idea is one of the slogans to express the iden ty of philosophical prac ce. How, then, can we secure this iden ty? prac ce. How, then, can we secure this iden ty? Socra c dialogueSocra c dialogue as a method may well be the most as a method may well be the most promising candidate tool to mark philosophical prac ce a professionally recognizable discipline, promising candidate tool to mark philosophical prac ce a professionally recognizable discipline, however Socra c dialogue alone does not secure the professional iden ty of philosophical prac ce. however Socra c dialogue alone does not secure the professional iden ty of philosophical prac ce. We want something more when prac cing philosophy to people in existen al problems and diseases We want something more when prac cing philosophy to people in existen al problems and diseases of the soul. Philosophical prac oners are of the soul. Philosophical prac oners are doctorsdoctors for the existen al problems and the diseases of for the existen al problems and the diseases of the soul. Just as medical doctors and psychotherapists have the DSM, we need a counterpart of the the soul. Just as medical doctors and psychotherapists have the DSM, we need a counterpart of the DSM which would be formulated in a philosophical and humanis c spirit. Then, what’s that? In this DSM which would be formulated in a philosophical and humanis c spirit. Then, what’s that? In this paper I examine paper I examine the pre-diagnos c system of the Humani es Therapy Project in Koreathe pre-diagnos c system of the Humani es Therapy Project in Korea. The system . The system uses uses the Humani es Indexthe Humani es Index (HI)—an integrated index, which combines already developed indexes (HI)—an integrated index, which combines already developed indexes for checking various elements of mental well-being such as self-esteem, sympathy, worldview and for checking various elements of mental well-being such as self-esteem, sympathy, worldview and value.value.

BiographyBiographyYoung E. Rhee received his PhD in philosophy of science from the State University of New York. Young E. Rhee received his PhD in philosophy of science from the State University of New York.

He is currently a professor at Kangwon Na onal University, Korea. Dr Rhee has interests in explaining He is currently a professor at Kangwon Na onal University, Korea. Dr Rhee has interests in explaining various mental phenomena shown in language, culture, and arts from the viewpoint of embodied various mental phenomena shown in language, culture, and arts from the viewpoint of embodied cogni on and in developing theories, methods, and models of humani es therapy and philosophical cogni on and in developing theories, methods, and models of humani es therapy and philosophical counseling. He has worked for the counseling. He has worked for the Humani es Therapy project in KoreaHumani es Therapy project in Korea for the last six years, focusing for the last six years, focusing on the work with solders, teenage unmarried mothers and prisoners. He has also worked in personal on the work with solders, teenage unmarried mothers and prisoners. He has also worked in personal counseling.counseling.

Dr Rhee is Vice-President of the Korean Society of Philosophical Prac ce. He is also editor of Dr Rhee is Vice-President of the Korean Society of Philosophical Prac ce. He is also editor of the the Journal of Humani es TherapyJournal of Humani es Therapy and Editor-in-Chief of the and Editor-in-Chief of the Korean Journal for the Philosophy of Korean Journal for the Philosophy of ScienceScience.

His recent publica ons include His recent publica ons include Explaining the MindExplaining the Mind(2010), (2010), Humani es Therapy: Theory Humani es Therapy: Theory and Principlesand Principles(2011), (2011), Case Studies of Humani es Therapy Case Studies of Humani es Therapy (2013), “A More Philosophical Model (2013), “A More Philosophical Model of Counseling” (2010), ‘Iden ty of Humani es Therapy’(2011), ‘Issues in the Extended Mind of Counseling” (2010), ‘Iden ty of Humani es Therapy’(2011), ‘Issues in the Extended Mind Theory’(2012), ‘On the Metaphysics of Logic-based Therapy’ (2012), and ‘Iden ty and Tasks of Theory’(2012), ‘On the Metaphysics of Logic-based Therapy’ (2012), and ‘Iden ty and Tasks of Philosophical Therapy’ (2013).Philosophical Therapy’ (2013).

80

PRESENTATIONPRESENTATIONPHILOSOPHICAL PRACTICE IN THE SECONDARY SCHOOL: PHILOSOPHICAL PRACTICE IN THE SECONDARY SCHOOL:

CHANGING THE WAY OF TEACHING PHILOSOPHY CHANGING THE WAY OF TEACHING PHILOSOPHY byby

Donata RomiziDonata RomiziFaculty of Philosophy and Educa onFaculty of Philosophy and Educa on

University of ViennaUniversity of [email protected]@univie.ac.at

Philosophical prac ce and high school philosophical educa on share a common eff ort: to Philosophical prac ce and high school philosophical educa on share a common eff ort: to make philosophy frui ul and meaningful for people who would not likely be engaged professionally make philosophy frui ul and meaningful for people who would not likely be engaged professionally in philosophy. Following Dewey, we can summarily say that in both cases philosophy is seen as in philosophy. Following Dewey, we can summarily say that in both cases philosophy is seen as something that concerns all human beings–not primarily professional philosophers. something that concerns all human beings–not primarily professional philosophers.

Moreover, teaching at school (ideally) has a dialogical form; it requires from the teacher the Moreover, teaching at school (ideally) has a dialogical form; it requires from the teacher the ability to establish a profound human rela onships and to communicate with human beings who ability to establish a profound human rela onships and to communicate with human beings who usually have very diff erent worldviews (both from each other and, o en, from the teacher as well). usually have very diff erent worldviews (both from each other and, o en, from the teacher as well). Finally, teaching provides the opportunity of prac cing philosophy regularly with the same class, this Finally, teaching provides the opportunity of prac cing philosophy regularly with the same class, this situa on possibly echoes the spirit of the ancient Greek prac ce of philosophy in closed communi es.situa on possibly echoes the spirit of the ancient Greek prac ce of philosophy in closed communi es.

However, regardless of of these and other similari es and connec ons between Philosophical However, regardless of of these and other similari es and connec ons between Philosophical Prac ce and the high school philosophical educa on of young adults (which is quite a diff erent Prac ce and the high school philosophical educa on of young adults (which is quite a diff erent ma er from the already established Philosophy for Children), the ques on of how Philosophical ma er from the already established Philosophy for Children), the ques on of how Philosophical Prac ce may change and improve the prac ce of teaching philosophy in the high school has – un l Prac ce may change and improve the prac ce of teaching philosophy in the high school has – un l recently–been quite neglected (with some excep ons in Italy).recently–been quite neglected (with some excep ons in Italy).

In my contribu on I would like to shed some light on this issue and to present and discuss In my contribu on I would like to shed some light on this issue and to present and discuss some ‘philosophical exercises’ as philosophical prac ces which may take place in the classroom.some ‘philosophical exercises’ as philosophical prac ces which may take place in the classroom.

BiographyBiographyDonata RomiziDonata Romizi studied Philosophy at the University of Bologna where she specialized in studied Philosophy at the University of Bologna where she specialized in

Philosophy of Science. A er obtaining University degree, she a ended a two-year specializa on Philosophy of Science. A er obtaining University degree, she a ended a two-year specializa on course (including a prac cal training) and became a Philosophy and History teacher in a secondary course (including a prac cal training) and became a Philosophy and History teacher in a secondary school. In 2006 she moved to Vienna where she con nued to pursue her research in the fi eld of school. In 2006 she moved to Vienna where she con nued to pursue her research in the fi eld of (History of) Philosophy of Science.Romizi has been working at the Ins tute of Philosophy of the (History of) Philosophy of Science.Romizi has been working at the Ins tute of Philosophy of the University of Vienna, where she taught a series of courses mainly in Philosophy of Science, but also University of Vienna, where she taught a series of courses mainly in Philosophy of Science, but also on issues related to Philosophical Prac ce. Last year she has obtained her PhD with a thesis on the on issues related to Philosophical Prac ce. Last year she has obtained her PhD with a thesis on the problem of determinism. From 2010 to 2013 she was trained as a Philosophical Prac oner by Gerd problem of determinism. From 2010 to 2013 she was trained as a Philosophical Prac oner by Gerd Achenbach. Currently she is planning and organizing the fi rst university postgraduate training in Achenbach. Currently she is planning and organizing the fi rst university postgraduate training in Philosophical Prac ce of the German-speaking countries. Philosophical Prac ce of the German-speaking countries.

81

WORKSHOPWORKSHOPTONY&PHIL: YALOM´S LITERARY VISION OF A TONY&PHIL: YALOM´S LITERARY VISION OF A

CO OPERATION IN THE SCHOPENHAUER CURECO OPERATION IN THE SCHOPENHAUER CUREbyby

Mike RothMike RothUniversity of KonstanzUniversity of Konstanz

[email protected]@uni-konstanz.deIrvin Yalom´s Irvin Yalom´s Und Nietzsche WeinteUnd Nietzsche Weinte, as well as , as well as The Spinoza-Problem The Spinoza-Problem are read extensively are read extensively

among those interested in philosophy, mainly outside the academia, but also by people linked with among those interested in philosophy, mainly outside the academia, but also by people linked with it, primarily in Switzerland and Germany. In the workshop I combine the topics of “What do clients it, primarily in Switzerland and Germany. In the workshop I combine the topics of “What do clients expect from philosophers?”, and “(Not) pleased to meet you, Schopenhauer”. I expect that some of expect from philosophers?”, and “(Not) pleased to meet you, Schopenhauer”. I expect that some of the par cipants have read Yalom´s book, so that we can discuss the co-opera on of Philip, becoming the par cipants have read Yalom´s book, so that we can discuss the co-opera on of Philip, becoming a philosophical prac oner, with his professional partner Tony, concentra ng on psycho-social a philosophical prac oner, with his professional partner Tony, concentra ng on psycho-social counseling. In doing so, we will also try to give an account of our point of departure, Yalom´s text.counseling. In doing so, we will also try to give an account of our point of departure, Yalom´s text.

BiographyBiographyMike Roth is a philosophical prac oner within the philopraxis.ch network, and Privatdozent Mike Roth is a philosophical prac oner within the philopraxis.ch network, and Privatdozent

at the University of Konstanz Bodensee at the Swiss/German border. He is the Editor of book series at the University of Konstanz Bodensee at the Swiss/German border. He is the Editor of book series Philosophische PraxisPhilosophische Praxis at Constance. at Constance.

82

PRESENTATION PRESENTATION METAPHYSICAL CONCEPTS OF LAY PHILOSOPHERSMETAPHYSICAL CONCEPTS OF LAY PHILOSOPHERS

bybyEckart RuschmannEckart Ruschmann

Bodensee-Kolleg, BregenzBodensee-Kolleg, BregenzSociety for Applied Philosophy, ViennaSociety for Applied Philosophy, Vienna

[email protected]@aon.atIn my philosophical work with people, ‘worldview analysis’ is an important aspect of my In my philosophical work with people, ‘worldview analysis’ is an important aspect of my

procedure. In my opinion, the most impressive aspect of the life-philosophies of lay philosophers is procedure. In my opinion, the most impressive aspect of the life-philosophies of lay philosophers is their way of dealing with metaphysical ques ons. Many of the people with whom I worked developed their way of dealing with metaphysical ques ons. Many of the people with whom I worked developed very personal concepts of and approaches to transcendence, thus providing a deep and far reaching very personal concepts of and approaches to transcendence, thus providing a deep and far reaching source of meaning-cons tu on for their life.source of meaning-cons tu on for their life.

This is even more impressive, since many (if not most) academic philosophers hold a naturalis c This is even more impressive, since many (if not most) academic philosophers hold a naturalis c worldview. This is quite o en accompanied by an almost complete lack of a deeper understanding worldview. This is quite o en accompanied by an almost complete lack of a deeper understanding of transcendence. People a ending my seminars or those who come as clients for counseling are of transcendence. People a ending my seminars or those who come as clients for counseling are usually engaged in a lifelong quest for meaning, and many of them are deeply engaged in processes usually engaged in a lifelong quest for meaning, and many of them are deeply engaged in processes which may be described as ‘which may be described as ‘transcending towards transcendencetranscending towards transcendence’. Without any kind of personal ’. Without any kind of personal approach to transcendence, or at least an open a tude towards it, we would not be able to approach to transcendence, or at least an open a tude towards it, we would not be able to effi ciently deal with such people. More than 2/3of people in countries that belong to our Western effi ciently deal with such people. More than 2/3of people in countries that belong to our Western culture have some kind of connectedness to a transcendent dimension; this means that we can only culture have some kind of connectedness to a transcendent dimension; this means that we can only help a minority of people if a naturalis c worldview is strictly followed.help a minority of people if a naturalis c worldview is strictly followed.

I will present examples of such ‘metaphysical approaches’ of lay philosophers and will also I will present examples of such ‘metaphysical approaches’ of lay philosophers and will also provide some demonstra ons of the ‘maieu c hermeneu cal approach’ I am using in seminars (or provide some demonstra ons of the ‘maieu c hermeneu cal approach’ I am using in seminars (or similar in counseling sessions). This quite o en helps people to create new perspec ves for their similar in counseling sessions). This quite o en helps people to create new perspec ves for their personal life, bringing up or fostering new sources of meaning. personal life, bringing up or fostering new sources of meaning.

Biography Biography Eckart Ruschmann studied Philosophy (habilita on trea se on „Philosophical Prac ce’ at the Eckart Ruschmann studied Philosophy (habilita on trea se on „Philosophical Prac ce’ at the

University of Klagenfurt, Austria), Indian Philosophy (PhD) and Psychology (Dipl.-Psych.). Since the University of Klagenfurt, Austria), Indian Philosophy (PhD) and Psychology (Dipl.-Psych.). Since the early 90s, he is engaged in the fi eld of Philosophical Prac ce and a ended many of the Interna onal early 90s, he is engaged in the fi eld of Philosophical Prac ce and a ended many of the Interna onal Conferences, star ng with the 2Conferences, star ng with the 2ndnd Conference in Leusden 1996. He also a member of the Austrian Conference in Leusden 1996. He also a member of the Austrian Society for Applied Philosophy (GAP), a group of philosophers working in the fi eld of Philosophical Society for Applied Philosophy (GAP), a group of philosophers working in the fi eld of Philosophical Prac ce, at the moment engaged in preparing a university course for Philosophical Prac ce Prac ce, at the moment engaged in preparing a university course for Philosophical Prac ce (University of Vienna). He is currently teaching at Universi es and other educa onal ins tu ons and (University of Vienna). He is currently teaching at Universi es and other educa onal ins tu ons and he also works as a Philosophical Counselor in Bregenz, Austria. he also works as a Philosophical Counselor in Bregenz, Austria.

83

MASTERCLASSMASTERCLASSEVERYONE’S PECULIAR WAYS OF PHILOSOPHICAL PRACTICEEVERYONE’S PECULIAR WAYS OF PHILOSOPHICAL PRACTICE

bybyDetlef StaudeDetlef Staude

Philocom philosophical prac cePhilocom philosophical prac ceBildungsgang Philosophische Praxis of BV-PPBildungsgang Philosophische Praxis of BV-PP

[email protected]@philocom.chEveryone has their own manner of understanding and prac cing what we call Everyone has their own manner of understanding and prac cing what we call Philosophical Philosophical

Prac cePrac ce. This is evident, but o en enough we don’t have a precise idea in what way we work and . This is evident, but o en enough we don’t have a precise idea in what way we work and where the diff erences lie in regard to other prac oners. The person of the prac oner itself might where the diff erences lie in regard to other prac oners. The person of the prac oner itself might establish such a diff erence, but there are also certain elements which in themselves cons tute a establish such a diff erence, but there are also certain elements which in themselves cons tute a type of prac ce. While they fi nd these cornerstones of their own peculiar prac ce the par cipants type of prac ce. While they fi nd these cornerstones of their own peculiar prac ce the par cipants of this masterclass work on the concept of their peculiar way of Philosophical Prac ce. By doing of this masterclass work on the concept of their peculiar way of Philosophical Prac ce. By doing this we become conscious of what we do, what we want to do and which ques ons s ll remain this we become conscious of what we do, what we want to do and which ques ons s ll remain open. Hereby our prac ce wins more coherence. Moreover, it becomes easier to explain to other open. Hereby our prac ce wins more coherence. Moreover, it becomes easier to explain to other prac oners, what is important for us in Philosophical Prac ce and why, and to understand their prac oners, what is important for us in Philosophical Prac ce and why, and to understand their diff erent points of view.diff erent points of view.

BiographyBiographyDetlef Staude is philosophical prac oner since 1997 in Berne (Switzerland)Detlef Staude is philosophical prac oner since 1997 in Berne (Switzerland) www.philocom.ch; www.philocom.ch;

president of the Swiss network of prac cal philosophizing president of the Swiss network of prac cal philosophizing philopraxis.chphilopraxis.ch; publisher of three books ; publisher of three books with regard to the subject of Philosophical Prac ce; lecturer in the with regard to the subject of Philosophical Prac ce; lecturer in the Bildungsgang Philosophische Bildungsgang Philosophische PraxisPraxis, the 3 year training course of the professional associa on for philosophical prac ce BV-PP., the 3 year training course of the professional associa on for philosophical prac ce BV-PP.

84

PRESENTATIONPRESENTATIONPHILOSOPHICAL PRACTICE AND THE TRUTH OF DESIREPHILOSOPHICAL PRACTICE AND THE TRUTH OF DESIRE

bybyThomas SteinforthThomas Steinforth

Academy of Fine Arts Munich Academy of Fine Arts Munich [email protected]@t-online.de

This presenta on focuses on the conceptualiza on of desire according to which desire can only This presenta on focuses on the conceptualiza on of desire according to which desire can only be realized if its object is fully a ained. However, although it can manifest itself as anactual need, be realized if its object is fully a ained. However, although it can manifest itself as anactual need, desire also aims for another, usually unconscious, goal. Understood in this Lacanian way, desire can desire also aims for another, usually unconscious, goal. Understood in this Lacanian way, desire can never be fully sa sfi ed because it relates to a fundamental lack that goes beyond concrete needs. never be fully sa sfi ed because it relates to a fundamental lack that goes beyond concrete needs.

But what is desire then exactly targe ng? What is at stake when we have a desire? From which But what is desire then exactly targe ng? What is at stake when we have a desire? From which kind of lack does our lifelong and unrealizable desire originates from? The following sentence from kind of lack does our lifelong and unrealizable desire originates from? The following sentence from Lacan may be instruc ve: ‘Desire is neither the appe te for sa sfac on nor the demand for love, but Lacan may be instruc ve: ‘Desire is neither the appe te for sa sfac on nor the demand for love, but the diff erence that results from the subtrac on of the fi rst from the second.’ Philosophical refl ec on the diff erence that results from the subtrac on of the fi rst from the second.’ Philosophical refl ec on can help us to be er understand and validate this psychoanaly c proposi on in order to avoid can help us to be er understand and validate this psychoanaly c proposi on in order to avoid conceptual confusionregarding such complex terms as: desire, need, wish etc. Philosophical prac ce conceptual confusionregarding such complex terms as: desire, need, wish etc. Philosophical prac ce can be a useful tool for those persons who are searching for the truth of their desire. Philosophical can be a useful tool for those persons who are searching for the truth of their desire. Philosophical dialogue can also help to uncover this truth, although we may never ar culate it in appropriate dialogue can also help to uncover this truth, although we may never ar culate it in appropriate terms.terms.

Biography Biography Thomas Steinforth was born 1968 in Münster in Germany. He received his PhD (2001) at the Thomas Steinforth was born 1968 in Münster in Germany. He received his PhD (2001) at the

Munich School of PhilosophyMunich School of Philosophy. In his doctoral disserta on, he studied self-respect and self-esteem . In his doctoral disserta on, he studied self-respect and self-esteem from the perspec ve of moral and poli cal philosophy. Hi is a part- me-lecturer at from the perspec ve of moral and poli cal philosophy. Hi is a part- me-lecturer at the Academy the Academy of Fine Arts Munichof Fine Arts Munichand his current research is focused on the philosophy of desire and seduc on. and his current research is focused on the philosophy of desire and seduc on. Also, he is a part- me-lecturer at the Also, he is a part- me-lecturer at the Catholic University of Applied Sciences MunichCatholic University of Applied Sciences Munich and a Execu ve and a Execu ve Board Advisor at the Board Advisor at the Caritas Associa on of the archdiocese of Munich and FreisingCaritas Associa on of the archdiocese of Munich and Freising. During free . During free me he works as trained volunteer at me he works as trained volunteer at TelefonseelsorgeTelefonseelsorge, a telephone emergency service which off ers , a telephone emergency service which off ers

emo onal support for people suff ering from loneliness or who are in a state of psychological crisis.emo onal support for people suff ering from loneliness or who are in a state of psychological crisis.

85

PRESENTATIONPRESENTATIONSOCRATIC DIALOGUE AND INITIAL TEACHER TRAINING SOCRATIC DIALOGUE AND INITIAL TEACHER TRAINING

FOR SECONDARY TEACHERS IN LUXEMBOURGFOR SECONDARY TEACHERS IN LUXEMBOURGbyby

Jean-Luc ThillJean-Luc ThillUniversity of Luxembourg University of Luxembourg [email protected]@ext.uni.lu

The training program for secondary school teachers off ers the trainees the possibility to build The training program for secondary school teachers off ers the trainees the possibility to build a personal and professional project so they could tackle the complexity of every-day teaching and a personal and professional project so they could tackle the complexity of every-day teaching and learning situa ons. This project is mainly organised around a catalogue of competences that have to learning situa ons. This project is mainly organised around a catalogue of competences that have to be developed, prac ced, ques oned and evaluated during the induc on phase. The alterna on of be developed, prac ced, ques oned and evaluated during the induc on phase. The alterna on of training moments between the fi eld work (i.e. the prac ce of teaching) and the university (i.e. the training moments between the fi eld work (i.e. the prac ce of teaching) and the university (i.e. the teacher’s training as a theore cal background for teaching) contribute to a personal professional teacher’s training as a theore cal background for teaching) contribute to a personal professional experience, thus enabling the future teacher to conceptualize his prac ce theore cally and explore experience, thus enabling the future teacher to conceptualize his prac ce theore cally and explore these models in the fi eld work. The method at hand is a personal por olio which the future teacher these models in the fi eld work. The method at hand is a personal por olio which the future teacher must construct relying on the founding principles of the training program: competences, the auto-must construct relying on the founding principles of the training program: competences, the auto-refl ec on onhis exchange about teaching prac ce with his peers—senior teachers and trainers of refl ec on onhis exchange about teaching prac ce with his peers—senior teachers and trainers of the learning community. the learning community.

In order to ini ate these competences one of the eight transversal courses hosted at the In order to ini ate these competences one of the eight transversal courses hosted at the Université du Luxembourg make specifi c use of philosophical prac ce in terms of Socra c dialogue. Université du Luxembourg make specifi c use of philosophical prac ce in terms of Socra c dialogue. This course deals with the analyses of teacher’s prac ce provided by peer groups. Every teacher This course deals with the analyses of teacher’s prac ce provided by peer groups. Every teacher trainee has to present at least one professional situa on which he iden fi es as being a cri cal trainee has to present at least one professional situa on which he iden fi es as being a cri cal professional incident. These situa ons are then analyzedusing Socra c dialogue (adapted to the professional incident. These situa ons are then analyzedusing Socra c dialogue (adapted to the specifi c needs of the training program). specifi c needs of the training program).

BiographyBiographyJean-Luc Thill has a “licence en philosophie” (LSE-UK, Fribourg-CH, ULB-B) and a master in Jean-Luc Thill has a “licence en philosophie” (LSE-UK, Fribourg-CH, ULB-B) and a master in

school-management (TUK-D). Most of his me he is a teacher trainer for the Forma on Pédagogique at school-management (TUK-D). Most of his me he is a teacher trainer for the Forma on Pédagogique at the Université du Luxembourg where he is responsible for transversal courses, including professional the Université du Luxembourg where he is responsible for transversal courses, including professional iden ty, classroom-management and communica on and coordinates the ac vi es in the course iden ty, classroom-management and communica on and coordinates the ac vi es in the course “analyse des pra ques”. He is also responsible for the subject-ma er related courses for future “analyse des pra ques”. He is also responsible for the subject-ma er related courses for future philosophy teachers and engaged in the Bachelor in Educa onal Sciences with a par cular focus on philosophy teachers and engaged in the Bachelor in Educa onal Sciences with a par cular focus on learning and teaching. Once a week he is s ll teacher at the Lycée Aline Mayrisch Luxembourg, an learning and teaching. Once a week he is s ll teacher at the Lycée Aline Mayrisch Luxembourg, an innova ve secondary school in Luxembourg as well as a TOK teacher in the IB Diploma Program.e innova ve secondary school in Luxembourg as well as a TOK teacher in the IB Diploma Program.e is president of the “Comité d’éthique du Centre Hospitalier du Nord”, an ethical commi ee of a is president of the “Comité d’éthique du Centre Hospitalier du Nord”, an ethical commi ee of a regional hospital.regional hospital.

86

PRESENTATIONPRESENTATIONTHE APPROACH OF ANALYTICAL PHILOSOPHY TO PHILOSOPHICAL PRACTICETHE APPROACH OF ANALYTICAL PHILOSOPHY TO PHILOSOPHICAL PRACTICE

bybyTian–Qun PanTian–Qun Pan

Department of PhilosophyDepartment of PhilosophyNanjing University Nanjing University [email protected];[email protected];

Chun’gui YangChun’gui YangSchool of Economics and ManagementSchool of Economics and Management

Nanjing University of Informa on of Science and TechnologyNanjing University of Informa on of Science and [email protected]@nuist.edu.cn

From its origin, analy c philosophy has in an important sense been therapeu c. Its role was From its origin, analy c philosophy has in an important sense been therapeu c. Its role was ini ally correc ve in rela on to tradi onal philosophy at the me, based on the idea that tradi onal ini ally correc ve in rela on to tradi onal philosophy at the me, based on the idea that tradi onal philosophy o en made errors of logic, syntax and meaning in a emp ng to express ideas. This is philosophy o en made errors of logic, syntax and meaning in a emp ng to express ideas. This is well in line with Wi genstein’s statement that philosophy is not a theory, butan ac vity that clarifi es well in line with Wi genstein’s statement that philosophy is not a theory, butan ac vity that clarifi es thought.thought.

The role of philosophical prac ce in rela on to general philosophy is similar, in the sense that The role of philosophical prac ce in rela on to general philosophy is similar, in the sense that it points to cleavages between theore cal philosophy’s ambi ons to grasp aspects of the reality and it points to cleavages between theore cal philosophy’s ambi ons to grasp aspects of the reality and its seeming inability to sa sfy the human need to use philosophical insight to address that reality its seeming inability to sa sfy the human need to use philosophical insight to address that reality and correct aspects of it that make the human life troublesome, stressful or dysfunc onal on various and correct aspects of it that make the human life troublesome, stressful or dysfunc onal on various levels.levels.

The philosophical prac ce that u lices analy c philosophy in par cular is a potent tool, o en in The philosophical prac ce that u lices analy c philosophy in par cular is a potent tool, o en in the form of Socra c dialogue, to assist interlocutors to clarify their ideas, values, views and a tudes. the form of Socra c dialogue, to assist interlocutors to clarify their ideas, values, views and a tudes. This is what dis nguishes philosophical prac ce most clearly from psychology and psychotherapy. At This is what dis nguishes philosophical prac ce most clearly from psychology and psychotherapy. At the same me, this is a feature of philosophical prac ce that shows its inherent con nuity of goals the same me, this is a feature of philosophical prac ce that shows its inherent con nuity of goals and methods with theore cal philosophy.and methods with theore cal philosophy.

BiographiesBiographiesTian–Qun Pan: Professor of Department of Philosophy, Nanjing University, China. Researh Tian–Qun Pan: Professor of Department of Philosophy, Nanjing University, China. Researh

Fileds: Logic, Game theory, Philosophical prac ce.Fileds: Logic, Game theory, Philosophical prac ce.Chun’gui Yang: Professor of School of Economics and Managment, Nanjing University of Chun’gui Yang: Professor of School of Economics and Managment, Nanjing University of

Informa on of Science and Technology, China. Research fi elds: Human resources.Informa on of Science and Technology, China. Research fi elds: Human resources.

87

PRESENTATIONPRESENTATIONPOLYMORPHOUS RATIONALITY AND PHILOSOPHICAL PRACTICE:POLYMORPHOUS RATIONALITY AND PHILOSOPHICAL PRACTICE:

PHILOSOPHISING AS WORKING ON AND WITH POLYMORPHOUS RATIONALITIESPHILOSOPHISING AS WORKING ON AND WITH POLYMORPHOUS RATIONALITIESby by

Minke TrompMinke TrompBureau for Applied PhilosophyBureau for Applied Philosophy

minke.tromp@bv .nlminke.tromp@bv .nlThe ar cle presents aims to de-fi xate ra onality by exploring a mul formity perspec ve The ar cle presents aims to de-fi xate ra onality by exploring a mul formity perspec ve

on ra onality in order to rethink the ra o between ra onality and philosophical prac ce. This on ra onality in order to rethink the ra o between ra onality and philosophical prac ce. This perspec ve allows the polymorphous character of ra onality which helps to understand the lack of perspec ve allows the polymorphous character of ra onality which helps to understand the lack of popularity and inconsistent use of the concept, and furthermore allows to conceptually dis nguish popularity and inconsistent use of the concept, and furthermore allows to conceptually dis nguish diff erent modes of thought which are o en the subject of philosophical prac ce. With the pluriform diff erent modes of thought which are o en the subject of philosophical prac ce. With the pluriform perspec ve on ra onality and a categoriza on between types of ra onality dis nguished by their perspec ve on ra onality and a categoriza on between types of ra onality dis nguished by their main type of subject (like instrumental and value ra onality), types of ra onality dis nguished main type of subject (like instrumental and value ra onality), types of ra onality dis nguished by their claim on general ra onality characteris cs (like argumenta on ra onality and bounded by their claim on general ra onality characteris cs (like argumenta on ra onality and bounded ra onality) and types dis nguished by the main ‘way of thinking’ subjects (like formal and refl ec ve ra onality) and types dis nguished by the main ‘way of thinking’ subjects (like formal and refl ec ve ra onality) we can clarify how philosophical prac ce works ra onality) we can clarify how philosophical prac ce works with with andand on on ra onality as a ra onality as a means means and and as aas a purpose purpose.

BiographyBiographyMinke TrompMinke Tromp studied Organiza onal Anthropology (MA 2003) and Philosophy of Management studied Organiza onal Anthropology (MA 2003) and Philosophy of Management

and Organiza ons (MA 2006), both at the Free University of Amsterdam. Inspired by those fi elds and Organiza ons (MA 2006), both at the Free University of Amsterdam. Inspired by those fi elds and mo vated by her experience as a workforce development specialist for a mul na onal she and mo vated by her experience as a workforce development specialist for a mul na onal she founded the Bureau for Applied Philosophy in 2005. Since then she works full- me as a philosophical founded the Bureau for Applied Philosophy in 2005. Since then she works full- me as a philosophical facilitator and speaker within companies and organiza ons mainly, next to some individual clients facilitator and speaker within companies and organiza ons mainly, next to some individual clients for philosophical consulta on. The jobs vary from requests to develop a certain content or theme for philosophical consulta on. The jobs vary from requests to develop a certain content or theme like integrity, coopera on, sense-making, trust or ethics, to more skill-oriented requests to improve like integrity, coopera on, sense-making, trust or ethics, to more skill-oriented requests to improve dialogical or refl ec on skills, the art of ques oning. Clients vary from public school, universi es, dialogical or refl ec on skills, the art of ques oning. Clients vary from public school, universi es, business educators, management schools to municipali es, ministries, hospitals and companies in business educators, management schools to municipali es, ministries, hospitals and companies in the consul ng, retail or fi nancial industry. She is working on a disserta on about refl ec ve quali es the consul ng, retail or fi nancial industry. She is working on a disserta on about refl ec ve quali es within the fi nancial sector.within the fi nancial sector.

88

WORKSHOPWORKSHOPSELLING SKILLS FOR PHILOSOPHERSSELLING SKILLS FOR PHILOSOPHERS

bybyMinke TrompMinke Tromp

Bureau for Applied PhilosophyBureau for Applied Philosophyminke.tromp@bv .nlminke.tromp@bv .nl

Even though it cannot be denied that the fi eld of philosophical prac ce is growing, it Even though it cannot be denied that the fi eld of philosophical prac ce is growing, it cannot becannot be ignored either that the growth is mainly in the prac ce with children. Only a few ignored either that the growth is mainly in the prac ce with children. Only a few prac onersprac oners manage to sell philosophy to companies. How should this be understood? Is it a manage to sell philosophy to companies. How should this be understood? Is it a ‘normal’‘normal’ maturing process that children go fi rst? Is the combina on of philosophy and business maturing process that children go fi rst? Is the combina on of philosophy and business tootoo peculiar? Or is the combina on of the prac oner with the businessman the bo leneck?peculiar? Or is the combina on of the prac oner with the businessman the bo leneck?

Theore cally philosophical prac ce and business reality should fi t each other like a glove. That Theore cally philosophical prac ce and business reality should fi t each other like a glove. That is, there are many books, masters and professors proclaiming the benefi t of the combina on. There is, there are many books, masters and professors proclaiming the benefi t of the combina on. There is a hope for the great synthesis of the encounter between the two. Yet, in prac ce, the fi t is not is a hope for the great synthesis of the encounter between the two. Yet, in prac ce, the fi t is not easily made.easily made.

Some books on philosophical prac ce conclude that there is no ‘demand’ for it in business. It Some books on philosophical prac ce conclude that there is no ‘demand’ for it in business. It seems to follow obviously from the fact that there is li le philosophical prac ce within businesses. seems to follow obviously from the fact that there is li le philosophical prac ce within businesses. Yet this does not prove the absence of a demand at all. Apple’s tablet success has shown the world Yet this does not prove the absence of a demand at all. Apple’s tablet success has shown the world for once and for all that demand can be unconscious. Even though businessmen don’t ask for for once and for all that demand can be unconscious. Even though businessmen don’t ask for philosophy, they s ll want and need it. So the ques on, once again, is how to meet this demand?philosophy, they s ll want and need it. So the ques on, once again, is how to meet this demand?

Since I am one of of those who have managed to sell philosophy to the business and make Since I am one of of those who have managed to sell philosophy to the business and make a livinga living out of it for quite some years now, it seems useful to provide the conference with a out of it for quite some years now, it seems useful to provide the conference with a workshopworkshop on how the process goes and point out what has worked for me and what has not. This on how the process goes and point out what has worked for me and what has not. This is an interac ve presenta on of how I have made it happen and of the lessons I learned. is an interac ve presenta on of how I have made it happen and of the lessons I learned.


89

WORKSHOPWORKSHOPDAIMONION: A WORKSHOP ABOUT GUIDED IMAGERY AND SOCRATES’ INNER VOICEDAIMONION: A WORKSHOP ABOUT GUIDED IMAGERY AND SOCRATES’ INNER VOICE

bybyMichael Noah WeissMichael Noah Weiss

Norwegian Society for Philosophical Prac ceNorwegian Society for Philosophical Prac [email protected]@gmail.com

In this workshop a certain approach of guided imagery (which is derived from the so called In this workshop a certain approach of guided imagery (which is derived from the so called Trilogos method) is presented and applied in a group se ng, with the purpose to further inves gate Trilogos method) is presented and applied in a group se ng, with the purpose to further inves gate what Socrates called what Socrates called DaimonionDaimonion—an “inner voice” giving orienta on in everyday life. Focal points of —an “inner voice” giving orienta on in everyday life. Focal points of discussion are how the Socra c discussion are how the Socra c DaimonionDaimonion—as a kind of ethical and spiritual agent providing intui ve —as a kind of ethical and spiritual agent providing intui ve wisdom—can be understood and (re)interpreted today, and for what purposes the technique of wisdom—can be understood and (re)interpreted today, and for what purposes the technique of guided imagery can be of use in philosophical prac ce.guided imagery can be of use in philosophical prac ce.

Biography Biography Michael Noah Weiss is a member of the Norwegian Society for Philosophical Prac ce as well Michael Noah Weiss is a member of the Norwegian Society for Philosophical Prac ce as well

as the 2nd vice-president of the Global Ethic Ini a ve Austria. In addi on to his current work as a as the 2nd vice-president of the Global Ethic Ini a ve Austria. In addi on to his current work as a philosophical prac oner in Norway, Austria and Switzerland (on behalf of the Trilogos founda on) philosophical prac oner in Norway, Austria and Switzerland (on behalf of the Trilogos founda on) he is working as a researcher and university lecturer at the Academy of Educa on of Lower Austria he is working as a researcher and university lecturer at the Academy of Educa on of Lower Austria in the fi eld of applied ethics and prac cal philosophy.in the fi eld of applied ethics and prac cal philosophy.

90

PRESENTATIONPRESENTATIONTHE ENCOUNTER OF NURSING AND THE CLINICAL HUMANITIES: THE ENCOUNTER OF NURSING AND THE CLINICAL HUMANITIES:

NURSING EDUCATION AND THE SPIRIT OF HEALINGNURSING EDUCATION AND THE SPIRIT OF HEALINGbyby

An–bang YuAn–bang YuIns tute of Ethnology, Academia SinicaIns tute of Ethnology, Academia Sinica

[email protected]@gate.sinica.edu.tw

Prac cing the clinical humani es requires throwing oneself into the unpredictable locus of Prac cing the clinical humani es requires throwing oneself into the unpredictable locus of suff ering, where one is unable to infer the actual situa on of the other, a process which fosters suff ering, where one is unable to infer the actual situa on of the other, a process which fosters self-disclosure. By using the term “clinical humani es” we are a emp ng to free the humani es self-disclosure. By using the term “clinical humani es” we are a emp ng to free the humani es and social sciences from their self-imposed boundaries which have brought them to their current and social sciences from their self-imposed boundaries which have brought them to their current dispirited condi on.dispirited condi on.

Bringing the depth of the humani es and social sciences into the clinical fi eld in the service Bringing the depth of the humani es and social sciences into the clinical fi eld in the service of relieving suff ering and se ng up a humani es support network will help the humani es renew of relieving suff ering and se ng up a humani es support network will help the humani es renew itself by listening a en vely to the great amount of suff ering in the world. Conceived in this way, the itself by listening a en vely to the great amount of suff ering in the world. Conceived in this way, the clinical humani es has its own methodology and way of genera ng insight, and also has a unique clinical humani es has its own methodology and way of genera ng insight, and also has a unique contribu on to make to the ameliora on of suff ering in all its forms. In moving beyond their current contribu on to make to the ameliora on of suff ering in all its forms. In moving beyond their current condi on and into the clinical fi eld, the humani es and social sciences take on a new conceptual condi on and into the clinical fi eld, the humani es and social sciences take on a new conceptual framework and a dis nc ve rhythm.framework and a dis nc ve rhythm.

From this perspec ve, the encounter between nursing and the clinical humani es might From this perspec ve, the encounter between nursing and the clinical humani es might be seen as the unlikely mee ng of fundamentally diff erent and incompa ble fi elds. Indeed, the be seen as the unlikely mee ng of fundamentally diff erent and incompa ble fi elds. Indeed, the humani es and social sciences may seem quite alien to nursing and clinical prac ce. In this paper I humani es and social sciences may seem quite alien to nursing and clinical prac ce. In this paper I explore diverse aspects of the clinical humani es and how they can be applied to nursing and nursing explore diverse aspects of the clinical humani es and how they can be applied to nursing and nursing educa on.I also inves gate some innova ve perspec ves on healing and the clinical humani es and educa on.I also inves gate some innova ve perspec ves on healing and the clinical humani es and the implica ons they have for nursing and nursing educa on. the implica ons they have for nursing and nursing educa on.

BiographyBiographyAn–bang Yu is an associate research fellow at the Ins tute of Ethnology, Academia Sinica, An–bang Yu is an associate research fellow at the Ins tute of Ethnology, Academia Sinica,

Taipei, Taiwan. He received his Ph.D. from Na onal Taiwan University, where he majored in cultural, Taipei, Taiwan. He received his Ph.D. from Na onal Taiwan University, where he majored in cultural, social and personality psychology. His areas of research interest include religious experience, faith social and personality psychology. His areas of research interest include religious experience, faith healing, self and emo on, etc. His indigenous psychological research has focused on Chinese culture healing, self and emo on, etc. His indigenous psychological research has focused on Chinese culture and emo on, the body and illness, clinical humani es, and clinical-philosophical prac ce.and emo on, the body and illness, clinical humani es, and clinical-philosophical prac ce.

91

PRESENTATIONPRESENTATIONTHE FLOWER OF EVIL: THE PHENOMENON OF BOREDOMTHE FLOWER OF EVIL: THE PHENOMENON OF BOREDOM

bybyIvana ZagoracIvana Zagorac

Department of PhilosophyDepartment of PhilosophyFaculty of Humani es and Social Sciences, ZagrebFaculty of Humani es and Social Sciences, Zagreb

izagorac@ff zg.hrizagorac@ff zg.hrThe focus of this paper is on the phenomenon of boredom, which is o en described as the The focus of this paper is on the phenomenon of boredom, which is o en described as the

product of modern mes. However, as early as in wri ngs of Lucre us and Seneca we fi nd warnings product of modern mes. However, as early as in wri ngs of Lucre us and Seneca we fi nd warnings on on taedium vitaetaedium vitae and and horror locihorror loci, early Chris an monks suff ered under the demon of , early Chris an monks suff ered under the demon of acediaacedia, while the , while the malady of melancholy plagued 17th and 18th century Europe. The Industrial Revolu on altered the malady of melancholy plagued 17th and 18th century Europe. The Industrial Revolu on altered the quality of human being in me, now represented by the image of a mechanical clock, and invented quality of human being in me, now represented by the image of a mechanical clock, and invented concepts of concepts of leisureleisure and and boredomboredom. In Modern me a lot of eff ort was put on democra za on of . In Modern me a lot of eff ort was put on democra za on of boredom. The rela ve freedom from the necessity, the growing reliance on consumer goods as a boredom. The rela ve freedom from the necessity, the growing reliance on consumer goods as a way of energizing ourselves, and the sense of libera on and emancipa on felt by many, provide way of energizing ourselves, and the sense of libera on and emancipa on felt by many, provide the condi ons where boredom can so easily, and eff ortlessly, be experienced. First part of the the condi ons where boredom can so easily, and eff ortlessly, be experienced. First part of the paper explores the interpreta ve transforma ons of the phenomenon of boredom, followed by the paper explores the interpreta ve transforma ons of the phenomenon of boredom, followed by the analysis of the existen al disturbance that boredom provokes. On this grounds, the last part of the analysis of the existen al disturbance that boredom provokes. On this grounds, the last part of the paper focuses on the ques on whether boredom really represents a threat that must be fought paper focuses on the ques on whether boredom really represents a threat that must be fought against by all means. The concluding part off ers the perspec ve that sees boredom as a mo va onal against by all means. The concluding part off ers the perspec ve that sees boredom as a mo va onal power that can induce change with far reaching posi ve eff ects. power that can induce change with far reaching posi ve eff ects.

BiographyBiographyIvana Zagorac (Zagreb) graduated in philosophy and pedagogy. She was granted a four-year Ivana Zagorac (Zagreb) graduated in philosophy and pedagogy. She was granted a four-year

scholarship for the excellence in study and one-year grant for outstanding students. She was also scholarship for the excellence in study and one-year grant for outstanding students. She was also awarded by the Ins tute of Philosophy and the Croa an Academy of Sciences and Arts (2001). Her awarded by the Ins tute of Philosophy and the Croa an Academy of Sciences and Arts (2001). Her work experience covers the fi elds of humani es and social sciences in medicine,pedagogy, social work experience covers the fi elds of humani es and social sciences in medicine,pedagogy, social welfare, and philosophy. From 2006 she is a full- me employee at the Department of Philosophy, welfare, and philosophy. From 2006 she is a full- me employee at the Department of Philosophy, Faculty of Humani es and Social Sciences, University of Zagreb, where she enrolled into postgraduate Faculty of Humani es and Social Sciences, University of Zagreb, where she enrolled into postgraduate doctoral study. In 2012 she obtained her Ph.D. degree in philosophy. doctoral study. In 2012 she obtained her Ph.D. degree in philosophy.

She is editor-in-chief of the journal for philosophy of educa on She is editor-in-chief of the journal for philosophy of educa on Metodički oglediMetodički ogledi,and execu ve ,and execu ve editor of the philosophical journals editor of the philosophical journals Filozofska istraživanja Filozofska istraživanja and and Synthesis philosophicaSynthesis philosophica (published by (published by the Croa an Philosophical Society), member of the Editorial Boards of several other journals, as well the Croa an Philosophical Society), member of the Editorial Boards of several other journals, as well as of the book series as of the book series Filozofska istraživanja Filozofska istraživanja and and Collected Works of Pavao Vuk-PavlovićCollected Works of Pavao Vuk-Pavlović. From 2007 . From 2007 she holds the posi on of a general secretary of the annual interna onal scien fi c and cultural event she holds the posi on of a general secretary of the annual interna onal scien fi c and cultural event Days of Frane PetrićDays of Frane Petrić. She was the member of organiza onal boards of numerous conferences and . She was the member of organiza onal boards of numerous conferences and editor of several proceedings of the conferences. Her scien fi c interest covers the fi elds of ethics, editor of several proceedings of the conferences. Her scien fi c interest covers the fi elds of ethics, bioethics, philosophy of educa on, and philosophy of sport.bioethics, philosophy of educa on, and philosophy of sport.

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Philosophical Counselling as a Tool to Enhance Social Wellbeing

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